Sri Mahabharat retold by Sree C Rajagopalachari - chapters 73 to 106

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

73. The Passing Of Bhishma

IT was the tenth day of the battle. Keeping Sikhandin in front of him, Arjuna attacked Bhishma. When Sikhandin's darts pierced his breast, sparks flew from the grandsire's eyes.

For a moment the old warrior's anger rose like flaming fire and his eyes glared as if to consume Sikhandin. But, at once, the grandsire restrained himself.

He decided not to be provoked into fighting Sikhandin, who was born a woman and to strike whom it seemed unworthy of a warrior.

He knew, however, his end was near and calmed himself. Sikhandin went on discharging his arrows, not minding the battle of emotions in his opponent's mind.

Arjuna also steeled his heart, and from behind Sikhandin aimed arrows at the weak points in Bhishma's armor, even while the grandsire stood still.

Bhishma smiled as the arrows continued to come down thick on him, and turning to Duhsasana, said: "Ah, these are Arjuna's arrows! These cannot be Sikhandin's, for they burn my flesh as the crab's young ones tear their mother's body."

Thus did the grandsire look upon his dear pupil's arrows and, while saying this to Duhsasana, he took up a javelin and hurled it at Arjuna. Arjuna met it with three arrows which cut it to pieces  even as it was speeding through the air.

Bhishma then decided to end the combat and made as if to dismount from his chariot, sword and shield in hand. But before he could do so, his shield was cut to pieces by Arjuna's arrows.

With arrows sticking all over his body so thickly that there was not even an inch of intervening space, Bhishma fell headlong to the ground from his chariot.

As he fell, the gods, who looked on from above, folded their hands in reverent salutation and a gentle breeze, laden with fragrance and cool raindrops, swept over the battlefield.

Thus fell the great and good Bhishma, the son of Ganga, who came on earth to hallow it and all it bears.

The blameless hero who, unasked, made the great renunciation to give joy to his father. The undefeated bowman who had humbled the pride of Rama of the axe. The selfless worker for righteousness' sake, thus repaid his debt to Duryodhana, and lay wounded to death sanctifying with his life-blood the battlefield. As the grandsire fell, the hearts of the Kauravas also fell along with him.

Bhishma's body did not touch the ground, on account of the arrows sticking out all over his body. His body shone more brightly than ever before, as it lay as on a bed of honor, supported by the shafts that had pierced his flesh.

Both armies ceased fighting and all the warriors came running and crowded round the great hero, who lay on his bed of arrows. The kings of the earth stood with bowed heads round him, as the gods round Brahma.

"My head hangs down unsupported," said the grandsire. The princes who stood near, ran and brought cushions. The old warrior rejected them with a smile and, turning towards Arjuna said: "Dear son Partha, give me a cushion befitting a warrior."

When Arjuna, whose arrows were just then burning the grandsire's flesh, heard those words addressed to him, he took three arrows from out of his quiver and so placed them that the grandsire's head found support on their points.

"Princes," said Bhishma addressing the assembled chiefs, "Arjuna's arrows were indeed what my head required to be supported on. This pillow gives me satisfaction. Now, I must lie thus until the sun turns north. My soul will not depart till then. When I pass away, those of you who may be alive then may come and see me."

Then the grandsire turned again to Arjuna and said: "I am tormented with thirst. Get me some drinking water." At once, Arjuna raised his bow, and drawing, it to the ear, shot a shaft down into the earth near the grandsire on his right side.

Upon the opening made by the arrow, there gushed a stream of pure sweet water to the very lips of the dying man. Ganga came up, says the poet, to quench her dear son's burning thirst. Bhishma drank and was happy.

"Duryodhana, may you be wise!" said Bhishma, addressing the Kaurava prince. "Did you see how Arjuna brought me water to quench my thirst? Who else in this world can do such a deed? Make peace with him without further delay. May the war cease with my exit. Listen to me, son, make peace with the Pandavas."

The grandsire's words did not please Duryodhana. Even when dying, the patient does not like medicine. He objects to the bitter taste. All the princes retired to their camps.

74. Karna and the Grandsire

WHEN he learnt that Bhishma lay wounded and dying, Karna hurried to the place and fell at his feet and said:

"Eldest of the race. Radha's son, who, through no fault of his, incurred your great displeasure, humbly prostrates himself before you."

When after humble salutation Karna stood up, the grandsire, greatly moved, tenderly placed his hand on Karna's head and blessed him.

"You are not Radha's son, young man," he said in loving tones: "You are Kuntidevi's own first born. Narada, who knows all the secrets of the world, himself revealed this to me. Son of Surya, truly I entertained no dislike for you. But I was grieved to see your increasing hatred of the Pandavas although they gave you no cause for it. I know and admire your valor and your open handedness. And I know also that you belong to the class of Phalguna and Krishna in prowess. It is proper that you befriend the Pandavas. Therein lies the right path for you who are their brother. With the closing of my part in this war, may the chapter of your enmity also close. This is my wish, Karna."

Karna listened respectfully and replied: "Grandsire I know I am Kunti's son, and not charioteer born. But I have eaten Duryodhana's salt and must be true to him, to be true to my own lineage. It is impossible for me to go over to the Pandavas now. You must permit me to repay with my life, if it so be the debt I owe to Duryodhana for his love and trust. I have erred greatly in word and deed. You must forgive me for it all and give me your blessings."

The great acharya, who knew all the laws of right conduct and what Karna said, replied: "Do reflect for a while and then do as you wish, for that is the right way."

Even when Bhishma was mortally wounded and lay dying, the battle did not cease. Discarding the grandsire's words of wisdom, the Kauravas resumed the battle.

Deprived of Bhishma's leadership, the Kaurava forces felt like sheep without a shepherd when Bhishma no longer led them. Indeed, even as Bhishma fell wounded, the men shouted:

"O Karna, you are the one left to lead and protect us."

The Kaurava warriors felt that, if but Karna would agree to take up the command, victory was certain. During the first ten days when Bhishma led the forces, the son of Surya kept away from the battle.

As already narrated, deeply hurt at the grandsire's contempt, Karna had said: "So long as you are up fighting, I shall keep aloof. If you slay the Pandavas and bring victory to Duryodhana, I shall be glad. And I shall then, taking the king's leave, go to the forest. But, if you be defeated and go to the abode of the brave, I who am not deemed by you as an adhiratha (master of chariot warfare) will ride my chariot and oppose those whom you deem to be of greater prowess than myself. And defeating them, bring victory to Duryodhana."

Thus had Karna sworn and, with Duryodhana's consent, kept aloof from the battle during the first ten days. Now he went on foot to Bhishma who lay on his bed of arrows waiting for his end and, saluting him, addressed him thus:

"Veteran grandsire, vanquisher of Parasurama, you lie on the field of battle, struck down by Sikhandin. If you, who had reached the summit of right living and were an embodiment of purity itself, must lie wounded in this manner, it is clear that no one can attain in this world what he deserves by his merit. You were the one boat on which the Kaurava princes depended for crossing the flood of their troubles. Heavy indeed will be the blows that the Pandavas will now deal at the Kauravas and great will be their consequent distress. Like fire and wind burning down the forest, Arjuna and Krishna will destroy the army of Kauravas. This is certain. Turn your gracious eyes on me and bless me, who have accepted the command of the forces."

Bhishma gave his blessings to Karna."You are like the good earth to the seeds, like rain clouds to living beings, ever dependable, firm in your loyalty. Serve Duryodhana and save him. You vanquished the Kambojas for him. You put down the Kiratas of the Himalayan fastnesses for him. You fought the Girivrajas on his behalf and defeated them. Many more things you have accomplished for him. Take charge of the Kaurava army now as your own rich possession and guard it well. May you lead Duryodhana's forces to success! May you have every good fortune! Fight your enemies, go."

Karna, having received the benediction of the grandsire, mounted his chariot and rode to the battlefield. When the valorous Karna entered the field on his war chariot, Duryodhana's joys knew no bounds. His sorrow, at having lost Bhishma, was in some degree alleviated.

75. Drona in Command

DURYODHANA and Karna held counsel as to who should be put in supreme command of the forces.

"Well, everyone of these princely warriors fighting on your side is great enough to be put in charge of our forces as supreme commander," said Karna.

"All these kings are of equal prowess, strength, energy, skill, courage, valor, ancestry and wisdom. They cannot all be put in joint command and, if any of them be chosen, each of the others would feel hurt and may not put forth his whole strength in the cause. Thereby we stand to suffer. So, my advice is that we install Dronacharya, the teacher of all these princes and warriors, as supreme commander. He indeed is the greatest of all those that carry arms today. No kshatriya equals him in the qualities required for leading our army. Let us therefore install him."

Duryodhana agreed that this was the right thing to do, and so it was decided.

Duryodhana went to Dronacharya and, in the presence of the assembled warriors and princes, bowed and addressed him:

"Revered Master, you are unrivalled among all those assembled here in caste, ancestry, knowledge of sciences, age, wisdom, valor and skill. I beg of you to accept the supreme command. Under your command, this army will be victorious." The assembled kings received this proposal with loud cheers and war cries that gladdened Duryodhana's heart.

Drona was installed in due form amidst thunderous acclamation. The praise of courtiers and the sound of trumpets that accompanied the ceremony, made the Kauravas feel as though they had already vanquished the enemy. So great was their enthusiasm and confidence in Drona's leadership.

Drona arrayed the army in circular formation. Karna, who had till then stood aside was now seen moving about in his great chariot on the battlefield and this put new courage and joy into the hearts of the Kaurava soldiers.

The talk went round in the army that the great Bhishma did not wish to slay the sons of Pandu and therefore had not put his whole heart in the fight. But now that Karna was in the field, it was certain that the Pandavas would be destroyed.

Dronacharya was in command for five days of the battle. Though of advanced years, he was everywhere in the field and displayed the fierce energy of a young warrior. Whenever he led an attack, the Pandava forces were scattered like clouds before a storm.

He personally engaged the greatest warriors on the Pandava side in battle. He fought Satyaki, Bhima, Arjuna, Dhrishtadyumna, Abhimanyu, Drupada and Kasiraja and defeated them on many occasions.

He harassed and inflicted severe punishment on the Pandava army during the five days he was in command.

76. To Seize Yudhishthira Alive

AS SOON AS Drona assumed command of the Kaurava forces Duryodhana, Karna and Duhsasana sat in council and decided on a plan. And Duryodhana went to Dronacharya to put it in operation.

"Acharya, we desire that you should capture Yudhishthira alive and give him over to us. We desire nothing more, not even a total victory. If you achieve this for us, we shall all be exceedingly satisfied with your conduct of the war."

When Drona heard Duryodhana address him thus, great was his joy, for he hated the very idea of slaying the Pandava brothers. Even though, to fulfil his obligation, the acharya loyally joined the Kaurava side against the Pandavas, he loved the sons of Kunti and especially the pure-minded Yudhishthira.

So, when he heard Duryodhana request that Yudhishthira should be captured alive, he felt greatly relieved.

"Duryodhana, may you be blessed!" the acharya said. "Do you too wish to abstain from killing Yudhishthira? How it gladdens my heart! Truly, Yudhishthira is one without an enemy and the name Ajatasatru, which the people have given to Kunti's eldest son, has been justified by your great decision. When even you have made up your mind that he should not be killed but should be captured alive, his unrivalled glory has become ten times enhanced."

"I see, dear Duryodhana, what you intend," Drona continued. "You wish to defeat the Pandavas in battle and then give them their share in the kingdom and live in peace and amity with them. I see this clearly from your desire to capture Yudhishthira alive."

Drona was exceedingly glad and he said again: "Indeed Yudhishthira is the most fortunate man on earth. The gods are showering their favors on Kunti's good son. So has he won the hearts of even enemies."

But Duryodhana's motives in wishing to take Yudhishthira alive were far different. And as soon as Drona acceded to his proposal and gave his pledge that he would do his best to capture Yudhishthira, he began to reveal his real intentions.

If Yudhishthira were slain, nothing would be gained by it, and the anger of the Pandavas would be all the greater. The battle would rage more fiercely than before. And Duryodhana knew that it would only mean the utter defeat of his army.

Even if the fight were to be continued relentlessly until both armies were destroyed, Krishna would still remain alive and he would put either Draupadi or Kunti in sovereign possession of the kingdom.

What then was the point in killing Yudhishthira? On the other hand, if Yudhishthira was captured alive, Duryodhana thought, the war would end more speedily and victoriously for the Kauravas.

Thereafter, he could surely play on Yudhishthira's goodness and his loyalty to the traditional code of kshatriya conduct. It was pretty certain he could be drawn into the battle of dice again and sent to the forests once more.

Ten days of fighting had demonstrated to Duryodhana that further fighting would only result in the destruction of the race, not the fulfilment of the desires.

When Duryodhana made his motives clear to Drona, the acharya was greatly disappointed and he cursed Duryodhana in his heart. But whatever the reason for it, he was glad that Yudhishthira was not to be killed.

The news that Drona had given a solemn assurance to Duryodhana that he would take Yudhishthir a prisoner, was carried by their spies to the Pandava army.

The Pandavas knew that, when the acharya was determined on something and gave his pledged word for executing it, his unrivalled eminence in the art of war and his valor made it a most serious affair.

So, they soon got busy and so arrayed the forces that Yudhishthira was never left unsupported. Whatever movements might take place, they always took care to leave sufficient protection against any surprise attack on Yudhishthira.

In the first day's battle under the leadership of Drona, the acharya amply demonstrated his great skill and energy. He moved about destroying the Pandava forces like a fire burning up dry logs. His rapid movements made the Pandava army feel as if Drona was everywhere at the same time showering arrows like rain and converting the battlefield into a stage for the dance of the God of Death. He cut the Pandava army in twain where Dhrishtadyumna stood.

Many were the single combats among renowned warriors. There was a fierce battle between Sahadeva and Sakuni skilled in illusion warfare. When their chariots broke, they alighted on the ground. And, like two hills sprung to life and motion, they struck each other with maces and closed with one another in single combat. Between Bhima and Vivimsati there was a great battle in which chariots were broken on both sides. Salya fought his nephew Nakula and harassed him exceedingly, smiling most provokingly all the time. But, in the end, Salya had his car smashed and his flag brought down, and he withdrew admitting defeat. Between Kripacharya and Dhrishtaketu there was a battle in which the latter was worsted.

So also was there fierce fighting between Satyaki and Kritavarma and between Virata and Karna. Abhimanyu's valor was also demonstrated as he fought Paurava, Kritavarma, Jayadratha and Salya single-handed and made them withdraw.

Then there was a great combat between Salya and Bhimasena in which Salya was defeated and made to retire. The Kaurava forces began to lose courage and the Pandava army, who saw this, attacked the Kaurava army with renewed energy and broke its ranks.

 When Drona saw this, he decided to restore lost morale by leading a straight attack on Yudhishthira. His golden chariot went forward, drawn by four noble Sindhu horses, in the direction of Yudhishthira. Yudhishthira answered with barbed arrows, feathered with eagle-feathers. But Drona did not mind, and advanced at great speed. Yudhishthira's bow was cut down and Drona was coming very near.

Dhrishtadyumna tried to intercept Drona but in vain. The whole army shouted: "Yudhishthira has been taken!" So near came Drona.

Suddenly, then, Arjuna appeared on the battlefield, the earth rumbling under the wheels of his chariot, as it coursed swiftly over the bloody field, over bones and bodies lying in heaps. Drona held back, for Arjuna had come on the scene. From his Gandiva bow issued a continuous stream of arrows. No one could see the shafts taken out of the quiver or placed in position. It seemed as if, from out of the great bow, an unending flood of arrows issued without intermission. The battlefield was darkened by flying missiles.

Drona retreated. Yudhishthira was not taken. The battle was stopped for the day and the Kaurava forces went to their camp in chastened mood.

The Pandava army marched proudly to camp and behind them walked Kesava (Krishna) and Arjuna conversing. Thus closed the eleventh day of the battle.

77. The Twelfth Day

THE attempt to capture Yudhishthira alive failed. Drona was speaking to Duryodhana about this. "It is clear we cannot succeed in our efforts to seize Yudhishthira so long as Dhananjaya is nearby. It is no want of interest on my part. If by some stratagem we could draw Arjuna away to some other part of the field, I could pierce the Pandava formations and capture Yudhishthira. I promise to seize him and deliver him to you provided he does not flee from the battle, renouncing honor. If he does that, then also we win indeed, do we not?"

The chief of the Trigartadesa who heard Drona say this talked it over with his brothers, and they made a plan. They resolved to take the samsaptaka oath and challenge Arjuna to battle and draw him away from Yudhishthira's side.

Accordingly, together with a large force, they gathered, and sat before the fire, dressed in matted grass, and went through funeral gifts and ceremonies for themselves as if already dead, and took their oath: "Not till we have killed Dhananjaya will we turn back. If we flee in fear from battle, may we be punished as for deadly sin!"

Having adjured themselves thus before the sacred fire, they marched south for that was the direction of Death, and shouted "O Arjuna!" challenging him to battle.

It was a great suicide squad organized to achieve what Drona had pointed out to be essential. Arjuna turned to Yudhishthira and addressed him thus: "King, the samsaptakas are calling me to battle. I am pledged to accept a challenge thus thrown out. Susarma and his men are calling me to battle. I shall destroy them all and return. Permit me to go."

"Brother beloved," said Yudhishthira, "you know Drona's intentions. Keep that in mind and do whatever you think fit. He has promised Duryodhana to take me alive. He is a matchless warrior, brave, strong and skilled in, every branch of archery. He knows no fatigue and nothing escapes his watchful eyes."

"King, here is Satyajit, standing in support of you," replied Arjuna. "As long as he is alive and by you, nothing can happen to you." So saying Arjuna asked the Panchala prince Satyajit to stand guard by Yudhishthira's side and marched off like a hungry lion to meet the samsaptakas.

"There, Krishna, see the Trigartas standing, cheerful under the intoxication of their oath, though they know they go to certain death. Indeed they are full of the exultation of approaching swarga." So speaking to his great charioteer, Arjuna approached the large samsaptaka force.

This was the Twelfth Day of the great battle. It was a fierce fight. After a time, Arjuna's attack began to tell and the Trigartas fell in swathes before him but Susarma reminded them of their oath. "Heroes, we have taken our oaths before the fire and in the presence of the whole army of warriors. Having sworn terrible resolves, it is unworthy to flinch. Let us not fall into public ridicule." The samsaptakas cheered their leader, and faced Arjuna with the sublime courage of accepted deaths.

"Hrishikesa, they are resolved on fighting to the last. Drive on," said Arjuna.

Driven by Madhusudana (Krishna) Arjuna's chariot moved like Indra's car in the great war of the gods against the asuras. It went here and it went there and wherever it went, Arjuna's great bow, the Gandiva, scattered death among the doomed Trigartas.

The burst of blood in their compct ranks was like the burst of Palasa blossoms in a springtime forest. The fighting was severe. At one time Arjuna's car and flagpole were immersed in darkness under the downpour of arrows.

"Are you alive, Dhananjaya?" shouted Krishna.

"Yes," replied Arjuna, and pulling the string of his Gandiva, discharged shafts that dispelled the arrow-shower. It was like the Rudra dance of dissolution. The field was full of severed limbs and headless bodies and presented a terrible spectacle.

As Arjuna proceeded to oppose the samsaptakas, Drona gave orders for a violent assault on the Pandava forces at the point where Yudhishthira stood.

Yudhishthira saw this movement and spoke to the Panchala prince Dhrishtadyumna:

"The brahmana is coming to seize me. Look after the forces with vigilance."

The son of Drupada did not wait for Drona to advance but marched forward in his car himself to meet Drona. Dronacharya avoided Dhrishtadyumna, for well he knew that his death was destined to be at his hands and that death was not yet due. And he wheeled his chariot in another direction where Drupada was leading his forces.

Drupada's forces suffered heavy punishment at Drona's hands and blood flowed in streams on the battlefield. Drona, then, again turned his attention to Yudhishthira. The Pandavas stood firm and answered Drona's attacks with showers of arrows.

Satyajit made a charge on Drona's car and there was a fierce combat in which Drona's figure assumed the grimness of the Destroyer. Many a warrior was slain by him in succession. Vrika, a prince of Panchala, as well as Satyajit, fell dead.

Seeing this, Satanika, son of Virata, marched against Drona. In a moment, Satanika's severed head rolled on the ground with the golden kundalas shining in the earlobes.

Ketama, another chief, followed the attack but he too perished. Then, Vasudhana rushed forward to stop the advance of Drona, but he too fell dead. Yudhamanyu, Satyaki, Sikhandin and Uttamaujas who came to push Drona back, were repulsed and all these great warriors had to retreat. Drona was now almost within reach of Yudhishthira.

At that moment, Panchalya, another son of Drupada, rushed madly up to stop the acharya and fought most desperately. But, he too was mortally wounded and fell from his chariot like a failing star.

Then, Duryodhana was delighted and said exultingly to Karna:

"Radheya, do you see the valor of our mighty leader? No more will the Pandavas be inclined towards battle. See how their army reels under Drona's blows."

Karna shook his head. "Do not be so confident," he said. "The Pandavas are not to be so easily vanquished. They will never surrender. The wrongs they have undergone are too great to be forgotten. You tried to poison and kill them. You tried to burn them alive. You have grieved and humiliated them at the game of dice and you have forced them out to live in the forest for long years. They will not surrender. See there, their army has rallied and all their forces are leading a combined attack on Drona. There, see Bhima, Satyaki, Yudhamanyu, Kshatradharma, Nakula, Uttamaujas, Drupada, Virata, Sikhandin. Dhrishtaketu and other warriors have all come to protect Yudhishthira and are pressing Drona hard. We should not stand idly watching, when we have put such a heavy burden on the acharya. Great as he is, there is a limit to the load even he can carry. Even wolves combined in large numbers can harass and kill a mighty elephant, Let us proceed. It will not do any longer to leave Drona unsupported."

78. Brave Bhagadatta

DRONA made many attempts to take Yudhishthira prisoner, but failed. Duryodhana led a large elephant division against Bhima. Bhima defended himself from his chariot with well-aimed arrows.

He sent crescent-headed shafts and tore down Duryodhana's flag and cut down his bow even as he held it in his hand. Seeing the king harassed in this manner, the Mlechchha king Anga marched against Bhimasena seated on a huge elephant.

But Bhima sent shafts that laid the elephant low and killed the Mlechchha king, which resulted in scattering that section of the Kaurava forces in fear and confusion. When the elephants stampeded, the horses also took fright and thousands of footmen were trampled under the feet of the elephants and the horses, flying in wild panic.

Seeing this great confusion and the scattering of the Kaurava forces in all directions, the king of Pragjyotisha, the brave Bhagadatta grew indignant.

He got up on his renowned elephant Supratika and charged against Bhimasena. The gigantic beast rushed forward with widespread ears and twirling trunk, crashed into Bhimasena's chariot. And in an instant, horses and vehicle were an unrecognizable mass. But Bhima escaped by jumping off the car in the nick of time.

He knew all about elephants. He got below the great and fierce elephant and showered blows on its vital points. The great beast got mad and whirled round like a potter's wheel, trying to throw off Bhimasena, who was sticking to its legs and attcking it from below.

It bent down and caught Bhima by its trunk and was about to crush him under its knees, when Vrikodara somehow released himself from its hold and again got below, in between its limbs and sticking to the elephant's under-regions, caused exceeding pain to the beast.

Bhima was thus gaining time in the hope that some elephant on the Pandava side would be led to attack Bhagadatta's elephant and enable him to get away.

But, when Bhima disappeared from view, being hidden in between the beast's legs, the soldiers thought Bhima was slain. They exclaimed: "Bhima is dead! Bhagadatta's elephant has crushed Bhimasena!" and the cry was repeated all over Kurukshetra.

Yudhishthira heard the cry and, thinking Bhima was slain, urged the forces to destroy Bhagadatta. The king of Dasarna charged against Bhagadatta. Dasarna's elephant was also a fierce beast and there was great battle between Supratika and Dasarna's elephant.

But Supratika's tusk pierced Dasarna's beast in the side and it crashed down dead. At that moment, Bhima emerged from below Supratika and ran out safe. And the Pandava army cheered when they saw Bhima alive.

Bhagadatta was now attacked on all sides, but he did not lose heart. Resplendent on his elephant, he shone like a forest fire on a hill. Ignoring the enemies around him, he drove his beast on Satyaki's chariot.

The elephant seized the chariot with its great trunk and lifting it high dashed it upside down. Satyaki jumped out of the chariot in time to save himself.

His charioteer displayed great agility and skill and saved the vehicle as well as the horses, and righting the chariot, drove it to where Satyaki stood.

Bhagadatta's elephant wrought great havoc in the Pandava army, hurling warriors about and killing them in great number, striking terror wherever it went. Bhagadatta stood on its back, like Indra on Airavata when he fought the asuras.

With ears spread out rigid in anger and trunk extended in front, the great beast trampled upon numerous horses, chariots and soldiers and wrought destruction all over the Pandava army. The shafts hurled at it seemed only to incense it more.

Like a herdsman in the forest driving the cattle where he would, Bhagadatta drove the soldiers of the Pandava army before him. Bhimasena, equipping himself once again with a chariot, renewed his attack on Bhagadatta.

The elephant stretched out its trunk and blew out a violent spray of mucus that scared the horses of Bhima's chariot and they bolted in wild flight and the charioteer could not check them.

A great cloud of dust rose from the field where this great elephant battle raged. Arjuna saw this from where he was fighting the samsaptakas and he also heard the tumult created by Bhagadatta's elephant.

He feared things had gone wrong and said to Krishna: "Madhusudana, this is the cry of Supratika, Bhagadatta's elephant. This king of Pragjyotisha is terrible with his elephant, and has no equal in that kind of warfare. He is sure to defeat and confound our men. We must proceed at once and save the situation. We have punished these samsaptakas enough. Drive to where Drona is engaging Yudhishthira." Krishna drove the chariot accordingly towards the main battlefront.

Susarma and his brothers came up behind the chariot and shouted "Stop, stop." At the same time, they discharged shafts at Arjuna's chariot.

Arjuna was of two minds.

"Here is Susarma challenging me to battle and I hated declining this kind of invitation, but there, to the north of us, our formation seems broken and our men are in need of immediate relief."

While Arjuna was pondering thus, a javelin came hurtling at Arjuna and another towards Janardana. Wild with anger, Arjuna sent three well-aimed shafts, which compelled Susarma to turn back.

They lost no more time but drove quickly to where Bhagadatta was doing havoc. As soon as Arjuna's car was seen, the Pandava forces rallied and soon Arjuna reached the lines where Bhagadatta was.

Bhagadatta attacked Arjuna on Supratika like the Destroyer incarnate. But Vasudeva's skill avoided the shock, each time the beast charged.

Bhagadatta showered arrows on Arjuna and Krishna. But Arjuna's arrows broke the elephant's armor and began to hurt the beast. Bhagadatta saw that his elephant could no longer stand the attack and he hurled a javelin at Krishna.

Arjuna met it with a shaft from his bow and broke it into two. Bhagadatta then discharged another javelin that struck Dhananjaya's helmet.

Readjusting his helmet, Arjuna bent his bow exclaiming: "Bhagadatta, take your last look at the world and prepare for death!"

Bhagadatta was a veteran of very advanced age. His grey hair and the wrinkles on his noble old face gave him the intrepid appearance of a lion. Indeed, so old was he that the skin hung loose down over his eyes and he had tied its folds over his forehead with a silk kerchief so that they might not interfere with his sight.

Bhagadatta was not more renowned for valor than for purity of character and conduct and was one of the most illustrious among the brave men of his time. Men gave him the title 'Friend of Indra' in recognition of his greatness.

"Look around for the last time," said Arjuna to this great man and hurled at him shafts that broke his bow, shattered his quiver and pierced the joints of his armor.

In those days, all warriors wore heavy armor and the secret of hitting weak points such as joints and moving parts was specially studied by kshatriyas and was an important part of military training.

When deprived of all his weapons, Bhagadatta hurled his elephant goad at Arjuna. It was sent with deadly aim and charged with the Vaishnava mantra.

It would have killed Arjuna, but Krishna came in between and presented himself as a target for the missile. It settled on his chest as a shining necklace.

Charged with the mantra of Vishnu, it could not hurt Vishnu but just became the Lord's jewelled garland round his neck.

"Janardana, how is it you have offered yourself as a target for the enemy's missile? You said you would be charioteer and leave all the fighting to me. How could you do this?" protested Arjuna.

"Beloved Arjuna, you do not understand. This shaft would have killed you if it had hit you. But it is really my own thing and came back to its lawful owner," Krishna said and laughed. Then, Partha sent an arrow that entered the head of Bhagadatta's elephant as a serpent enters into the anthill.

Bhagadatta tried to urge his great beast forward, but it stood stark rigid. And his loud command went in vain even as the words of man, who has lost his wealth, are disregarded by his wife.

Like a great hill the elephant stood rigid for a moment and then it suddenly sank down driving its tusks into the earth and yielded up the ghost with an agonised squeal.

Arjuna was somewhat grieved at the death of the noble animal and for his not having been able to slay Bhagadatta, without killing the beast.

Arjuna's shafts tore the silken napkin that bound up the folds of the aged king's forehead and he was blinded at once by his own hanging wrinkles.

Soon, a sharp crescent-headed shaft came and pierced his chest. And Bhagadatta fell like a great tree in a storm, his golden necklace shining like flowers on the uprooted tree. The Kaurava forces fell into utter confusion.

Sakuni's brothers Vrisha and Achala tried their best to oppose Arjuna and attacked him in front and rear. But their chariots were soon dashed to pieces and they were themselves stricken dead on the field like two lion cubs. They both looked much alike and equally noble in appearance. The poet says that the bodies of these two valiant heroes who did not flee when the rest fled, shed a strange lustre all around. Sakuni was full of anger when he saw his brave and incomparable brothers lying dead on the field.

He attacked Arjuna fiercely and used all the weapons of illusion, in which he was skilled. But Arjuna's strokes broke all the charms and rendered them useless. And Sakuni had to leave the field, as fast as his horses could bear him.

The Pandava forces then attacked Drona's army and wrought great havoc till the sunset, and the twelfth day's fight ended. Drona gave orders to cease fighting and the Kaurava forces, which had lost heavily, retired in sullen dejection to their camp.

The Pandava army, on the other band, was in high spirits and its warriors gathered round campfires in cheerful talk and praise of Arjuna and the other heroes, who had led them to victory.

79. Abhimanyu

EARLY next morning, Duryodhana went to Dronacharya in a state of bitterness and anger. After the customary salutation, he addressed him thus in the presence of a large number of generals:

"Esteemed brahmana, Yudhishthira was quite within your reach yesterday and, if you had really wished to take him no one could have prevented you. Yet, you did not take him, and to me the events of yesterday are inexplicable. I cannot understand what makes it hard for you to carry out your promise to me. Verily great men are not understandable."

Dronacharya was exceedingly hurt by this insulting insinuation.

"Duryodhana," he said, "I am putting forth on your be half all the strength and skill I possess. You entertain thoughts unworthy of a king. As long as Arjuna is present, supporting Yudhishthira, it is not possible for us to seize him. I have told you that already. It is only if we manage some how to get Arjuna out of the battlefield that we can hope to carry out this plan as you desire. And I am devising ways to attain this objective."

Thus did Drona nobly conquer his just anger and seek to comfort Duryodhana in his distress.

On the thirteenth day, the samsaptakas again challenged Arjuna to battle and he accordingly went to attack them, where they were arrayed to the south of the main battlefront. The battle that was fought between the samsaptakas and Arjuna was the fiercest that ever had been seen or heard of till that day.

When Dhananjaya left the main front for meeting the samsaptakas, Drona rearranged his army in lotus formation and attacked Yudhishthira fiercely.

Bhima, Satyaki, Chekitana, Dhrishtadyumna, Kuntibhoja, Drupada, Ghatotkacha, Yudhamanyu, Sikhandin, Uttamaujas, Virata, the Kekayas, Srinjayas and many others opposed him. But their resistance seemed paralysed by the violence of Drona's offensive.

Abhimanyu, son of Arjuna and Subhadra, was still adolescent, but had already won recognition as a mighty man-at arms even as the equal of his father and uncle in battle. Yudhishthira called Abhimanyu and said to him:

"Dear son, Dronacharya is attacking our army greatly. Arjuna is absent and, if we should be defeated in his absence, he will be grieved beyond measure. No one among us has been able to break Drona's array. You know you can do it and no one else. I ask you to take up this task."

"I can do it," replied Abhimanyu. "I have been instructed by my father how to penetrate this formation and can certainly do so. But if after forcing my way, it should unfortunately become necessary for me to come out, I shall be at a loss what to do, being as yet uninstructed in the art of extrication."

"Valiant boy, break this impregnable formation and open a passage for us. We shall all break in your wake. We shall be with you to face any danger and no question can arise of your having to come out."

Bhimasena supported Yudhishthira's proposal: "I shall be immediately behind you and enter when you succeed in breaking the enemy's formation. So also will Dhrishtadyumna, Satyaki, the Panchalas, the Kekayas and the forces of Matsyadesa. Only break the formation as you alone can do. We shall do the rest and smash the Kaurava army."

Abhimanyu thought of his father and Krishna. Feeling encouraged by what had been said by Bhimasena and Yudhishthira, and impelled by his own gallant nature, undertook the adventure.

"I shall please my great father and uncle," he said with enthusiasm. "Let my valor be staked on this."

"May your prowess grow," said Yudhishthira and blessed the youth.

"Sumitra, see Drona's flag flying there! Drive straight and fast to that point," said Abhimanyu to his charioteer.

"Faster, faster!" urged Abhimanyu as they sped along.

"May the gods protect you!" said the charioteer. "Yudhishthira has placed a very great burden on your young shoulders. Think well before you pierce Drona's array and enter. The acharya is unrivalled in skill and experience, while you, though his equal in valor, have not his long years to back it."

Abhimanyu smiled and replied: "Friend, I am Krishna's nephew and son of Arjuna, am I not? Which other has that advantage? Fear dares not approach me! These enemies here have not a sixteenth part of my strength. Drive fast towards Drona's division. Do not hesitate."

The charioteer obeyed.

As the golden chariot to which were yoked beautiful young horses approached, the soldiers in the Kaurava army shouted: "Abhimanyu is corning! He has come!" The Pandavas followed Abhimanyu close behind him.

The Kaurava warriors were perturbed as they saw Abhimanyu's chariot approach them with great speed.

"Here is one greater in valor than Arjuna," they thought and began to lose heart.

Like a young lion on a herd of elephants, Abhimanyu rushed on. There was a ripple in the Kaurava ranks which bent under his headlong onslaught.

The bend soon became a break and under Drona's very eyes, the formation was breached and Abhimanyu entered. But the breach closed under the inspiration of Jayadratha, king of the Sindhus, before the other Pandava warriors could force their way in according to plan and Abhimanyu was alone!

Kaurava warriors opposed him, but they fell like moths in the fire, one after another. Abhimanyu's shafts searched the weak points in the armor of his enemies. And the bodies of soldiers lay strewn on the field like Kusa grass on the sacrificial platform.

Bows, arrows, swords, shields, javelins, pieces of harness, chaiot canopies, axes, maces, spears, whips, conchs, along with severed heads and limbs of slain warriors, covered the field.

Seeing the destruction wrought by Abhimanyu, Duryodhana was wroth and rushed in person to oppose the youthful warrior. Drona, having leant that the king himself was engaged in battle with Abhimanyu, became anxious and sent veterans to protect Duryodhana.

With great difficulty, they managed to rescue the king from the boy-hero who greatly disappointed at the escape of Duryodhana, vented his anger on the warriors that had come to rescue him and put them to headlong flight.

Then, throwing away all sense of shame and chivalry, a large number of veteran warriors made a combined and simultaneous attack on the hero, who found himself alone, surrounded by enemies on all sides. But, even as on all sides a rock receives the rising tide of the sea, Arjuna's son withstood this united ouslaught.

Drona, Aswatthama, Kripa, Karna, Sakuni, Salya and many other great warriors in their chariots, equipped with all arms, surged in attack on the young hero, only to be dashed back, baffled and broken.

Asmaka rode his chariot at great speed against Abhimanyu's. But smiling, Abhimanyu sent his shafts and disposed of him in no time. Karna's armor was pierced.

Salya was badly wounded and sat, unable to move, in his chariot. Salya's brother came up in great wrath to avenge his brother's disgrace but he fell and his chariot was broken to pieces.

Thus did Abhimanyu, alone and unsupported, oppose a host of veteran warriors and show the skill in the use of arms which he had learnt from his illustrious father and from Vasudeva, his uncle. Seeing this, the poet says, Dronacharya's eyes were filled with tears of affectionate admiration.

"Was there ever a fighter to equal this boy Abhimanyu?" exclaimed Drona to Kripa, in the hearing of Duryodhana who could not contain his anger.

"The acharya's partiality for Arjuna prevents him from killing Abhimanyu," Duryodhana said, "and he sings his praises instead of fighting him. Indeed, if the acharya were minded to dispose of Abhimanyu, would it take him long to do it!"

Often did Duryodhana suspect and complain in this manner against Bhishma and Drona. Having undertaken a war of adharma, he was often led to speak in this manner and hurt the feelings of the acharyas who stood loyally by him, even when they saw the wickedness of his ways.

Duhsasana roared in anger and exclaiming: "This obstinate lad will perish now!" led his chariot forward to attack Abhimanyu. The chariots of Abhimanyu and Duhsasana made wonderful movement against each other and the battle raged long.

Duhsasana was struck senseless in his car, and his charioteer just managed to drive away from the field saving Duhsasana's life. Karna attacked Abhimanyu with his shafts and harassed him greatly.

But one of Abhimanyu's arrows felled Karna's bow and the young warrior followed up this advantage so vigorously that he put Karna and his supporters to flight. The Kaurava forces, when they saw this, were completely demoralised.

The army was in confusion and men fled in all directions, not caring for Drona's shouts of remonstrance. And Abhimanyu destroyed those that stood, as fire destroys a dry jungle in summer.

80. The Death Of Abhimanyu

THE Pandavas, proceeding according to plan, had closely followed Abhimanyu when he broke into the Kaurava formation. But Dhritarashtra's son-in-law Jayadratha, the gallant king of the Sindhus, swooped down upon the Pandavas with all his forces and enabled the breach in the formation to be effectively and solidly closed up, so that the Pandavas found it impossible to force their way in.

Yudhishthira hurled a javelin and cut Jayadratha's bow. But in an instant, the Saindhava took up another bow and sent unerring shafts at Dharmaputra.

Bhimasena's arrows made deadly work, crashing down the canopy and flagstaff of Jayadratha's car. But the Saindhava, was alert and rearmed himself, each time his equipment was broken. He killed Bhima's chariot horses, and the latter had to go into Satyaki's car.

In this manner, Jayadratha, with stubborn valor, prevented the Pandavas from entering in Abhimanyu's wake. The young hero was thus isolated and surrounded by the Kaurava forces.

The son of Subhadra was however undaunted. He attacked all the warriors around him and slew them in great number. Like rivers losing themselves in the ocean, the soldiers that went to attack him, disappeared before his arrows. The Kaurava army reeled under Abhimanyu's onslaughts.

Duryodhana's son Lakshmana, a gallant young warrior, then charged on Abhimanyu. When they saw this, retreating soldiers came back and supported Lakshmana, showering arrows on Abhimanyu, like rain falling on a hill.

Still, Arjuna's son was undaunted and, his shaft came swift and shining, like a serpent fresh-sloughed, and pierced Lakshmana. The handsome youth, with beautiful nose and eyebrows and hair, lay dead on the field and the Kaurava soldiers were filled with grief.

"To hell with the wicked Abhimanyu," shouted Duryodhana, and the six great warriors, Dorna, Kripa, Karna, Aswatthama, Brihatbala and Kritavarma closed upon Abhimanyu.

"It is impossible to pierce this youth's armor," said Drona to Karna. "Aim at the reins of his horses and cut them off. Disable him thus and attack him from behind."

The son of Surya did accordingly. Abhimanyu's bow was broken by a shaft discharged from behind. His horses and charioteer were killed. Thus disabled, the young warrior stood on the field, with sword and shield, facing his enemies.

As he stood dauntless like kshatriya dharma incarnate, he filled the warriors around with amazement. Whirling his sword, he held his own against the numerous warriors who had surrounded him, with a skill that confounded them.

It seemed to them as if his feet did not rest on earth and he was on wings, in the air. Drona sent a shaft that broke Abhimanyu's sword. Karna's sharp arrows tore his shield into bits.

Then Abhimanyu bent down and taking up one of his chariot wheels and whirling it like a discus, stood up facing all the enemies that surrounded him.

The dust from the chariot wheel covered him and the poet says it enhanced the natural beauty of the young hero. He fought fiercely like a second Vishnu with the discus.

But soon, the combined onslaught of the warriors that surrounded him overpowered him. The chariot wheel was shattered to pieces. The son of Duhsasana came up then and closed with him in mortal combat.

Both went down together but Duhsasana's son rose again and, while Abhimanyu was struggling to his feet, struck him with his mace and killed him.

"Subhadra's son who, like an elephant in a lily pond, single-handed worked havoc in the Kaurava army, was thus overpowered by numbers and killed cruelly," said Sanjaya to Dhritarashtra.

"And, having killed him, your people danced around his dead body like savage hunters exulting over their prey. All good men in the army were grieved and tears rolled from their eyes. Even the birds of prey, that circled overhead making noises seemed to cry 'Not thus!' 'Not thus!' "

While there was blowing of conchs and cries of victory all over the Kaurava army, Yuyutsu, the son of Dhritarashtra, did not approve of all this. "This is ignoble," he angrily cried.

"Soldiers, you have forgotten your code. Verily, you should be ashamed but, instead, you shout brazen cries of victory. Having committed a most wicked deed, you revel in foolish joy, blind to the danger that is imminent."

So saying, Yuyutsu threw his weapon away in disgust and left the battlefield. This young son of Dhritarashtra feared sin. His words were not sweet in the Kaurava ears, but he was a good man and spoke out his mind.

81. A Father's Grief

YUDHISHTHIRA was plunged in sorrow. "He has gone to the sleep that knows no waking, he who in battle overcame Drona, Aswatthama and Duryodhana and who was like a destroying fire to enemy forces. O warrior that made Duhsasana flee in fear, are you dead? What then is there for me to fight for or win? Why do we want kingdom now? What words of comfort can I offer to Arjuna? And what shall I say to Subhadra, quivering like a cow bereaved of her calf? How can I utter to them vain words of solace that serve no purpose? Truly, ambition destroys the understanding of men. Like the fool who, looking for honey, falls into a precipitous pit below and is destroyed, in my desire for victory I pushed to the battlefront this boy, whose life was all before him in love and joy. There is no fool like me in the world. I have killed Arjuna's beloved son, instead of protecting him during the absence of his father."

Thus was Yudhishthira lamenting in histent. Around him were sitting warriors, silent in sorrowful thought of the valor of the youthful hero and his cruel death. It was always the custom with Vyasa to come and comfort the Pandavas, whenever they were in great sorrow.

He was their great teacher as well as grandsire. So he appeared now before Yudhishthira. The sage was received with all honor and Yudhishthira, having made him sit, said: "I have tried very hard to find peace of mind, but I am unable to find it."

"You are wise and a knower," said Vyasa, "and it is not meet that you should allow yourself to be lost in grief in this manner. Knowing the nature of death, it is not right that you should grieve like the unlearned."

Vyasa proceeded to console the bereaved Dharmaputra: "When Brahma created living beings, he was filled with anxiety. These lives will multiply and soon their number will be beyond the capacity of the earth to bear. There seems to be no way of coping with this. This thought of Brahma grew into a flame which became bigger and bigger until it threatened to destroy all creation at once. Then Rudra came and pleaded for allaying this destructive fire. Brahma controlled the great fire and subdued it into the law that is known to mortals as Death. This law of the creator takes many forms, such as war or sickness or accident and keeps the balance between birth and death. Death is thus an inescapable law of existence, ordained for the good of the world. It is not true wisdom to be impatient with Death or to grieve immoderately for those who die. There is no reason to pity those who pass away. We may have reason indeed to grieve for those who remain." After saying these words of solace, Krishna Dwaipayana retired.

Dhananjaya and Krishna were proceeding towards their camp after defeating and slaying the samsaptakas.

"Govinda, I do not know why," said Arjuna, "but my mind is not at ease. My mouth feels parched and my heart is troubled with a great foreboding of loss. I wonder if any calamity has happened to Yudhishthira. Something makes me afraid, Krishna."

"Do not be concerned about Yudhishthira," replied Krishna."He and your other brothers are safe." On the way, they halted and did the evening prayers. Remounting the chariot, they proceeded to the camp. As they approached the camp, Arjuna's premonitions of calamity increased.

"Janardana, we do not hear the usual auspicious music in the camp. The soldiers, seeing me from a distance, hang down their heads and avoid my sight. This is strange behavior on their part. O Madhava, I fear greatly. Do you think my brothers are safe? I am confused. How is it Abhimanyu does not run out to meet us today as usual, accompanied by his brothers?"

They entered the camp.

"Why are you all wearing sad faces? I do not see Abhimanyu here. How is it I see no glad faces? I understood that Drona arrayed his army in the lotus formation. No one among you could pierce it as far as I know. Did Abhimanyu force his way in? If so, he is dead, for I did not teach him how to make his way out of that formation. Has he been slain indeed?"

When their mournful silence, and downcast eyes, that dared not meet his, had confirmed his worst fears, the bereaved father burst into heart-broken lamentation.

"Alas, has my dear boy indeed become Yama's guest? Yudhishthira, Bhimasena, Dhrishtadyumna and great Satyaki have all of you allowed the son of Subhadra to be slain by the enemy? Alas! What comfort shall I give to Subhadra? What shall. I say to Draupadi? And what solace can be given to Uttara and who shall give it?"

Vasudeva spoke to his stricken friend. "Beloved Arjuna," he said, "do not give way thus to grief. Born as kshatriyas we have to live and die by weapons. Death is ever the companion of those who have taken up the profession of arms and go into battle, determined not to retreat. Warriors must be ever ready to die young. Abhimanyu, boy as he was, has attained the happy regions above which grey haired veterans yearn to reach in battle. Abhimanyu's end is indeed the prescribed and much desired goal of all kshatriyas. If you give way to grief in this inordinate way, your brothers and other kings will lose heart. Stop grieving and infuse courage and fortitude into the hearts of the others,"

Dhananjaya desired to be told the full story of his brave son's end and Yudhishthira related it: "I incited Abhimanyu to enter the enemy's formation. For I knew that he alone could do it among all of us. 'Make your way into the lotus array and we shall follow immediately behind you. This great deed of yours will please the hearts of your father and your uncle,' I said. The youthful hero did accordingly and broke the great formation and made his way in. We went behind him according to plan. But, just then, the wicked Jayadratha came and effectively stopped us. He caused the breach in the formation to be closed up at once and we found ourselves unable to follow Abhimanyu. The Sindhu kept us out, and then, Oh, shame on kshatriyas who could do this! A crowd of redoubtable warriors hemmed him in, thus isolated, and slew him."

When he heard the full story, Arjuna was again over whelmed by grief and he fell on the ground in a swoon.

When he recovered, he took an oath: "Before sunset tomorrow, I shall slay this Jayadratha who caused my son's death. If Drona and Kripa come between him and me these acharyas also shall be overwhelmed and slain!"

Saying this, he twanged the Gandiva string, and Krishna blew the Panchajanya. And Bhima said:

"This twang of Arjuna's bow and this blare of Krishna's conch shall be, unto the sons of Dhritarashtra, the summons of Death!"

82. The Sindhu King

NEWS of Arjuna's oath reached the enemy. The spies informed Duryodhana's friends that Arjuna, having learnt that Jayadratha was the cause of Abhimanyu's death, had vowed to kill the Sindhu king before sunset next day.

Vriddhakshatra, the illustrious king of the Sindhus, was blessed with a son, who was named Jayadratha. At the time of the birth of the prince, a voice was heard to say: "This prince will attain great glory and he will attain the happy regions above, slain in battle. One who, among the warriors of all ages, ranks among the most illustrious will, in the field of battle, sever his head from the body."

All living beings must die but hardly any, however wise or brave, welcome it. Vriddhakshatra was grieved to hear the voice declare his son's end.

In his disturbed state of mind, he uttered a curse: "He, who shall cause my son's head to roll down on the ground, shall have his head burst at that very moment into fragments."

Jayadratha grew up and, when he reached manhood, Vriddhakshatra handed over the care of the State to the prince. He retired to the forest, where he spent the evening of his days in austerities in an ashrama near the plain, which afterwards became the Kurukshetra field of battle.

When Jayadratha came to know about Arjuna's vow, he remembered the prediction about his death and feared his end was near.

"I do not want to be in this battle any longer. Let me go back to my country," he said to Duryodhana.

"Do not fear, Saindhava," replied Duryodhana. "Here are all these veterans and warriors who will stand between you and danger. Karna, Chitrasena, Vivimsati, Bhurisravas, Salya, Vrishasena, Purumitra, Jaya, Bhoja, Kamboja, Sudakshina, Satyavrata, Vikarna, Durmukha, Duhsasana, Subahu, Kalinga, the Avanti princes, Drona, Drona's illustrious son and Sakuni all these warriors and I myself are here and you cannot be in danger. The whole of my army will have but one task today, to defend you against Arjuna. You should not leave us now." Jayadratha agreed to remain. He went to Drona and said to him:

"Master, you taught me and Arjuna and you know us both well. What is your appraisal of us two?"

"Son, I discharged my duties as teacher and dealt with you both impartially. The instruction was the same to you and to Arjuna, but Arjuna excels because of his superior discipline and his own practice. But, you need not be discouraged by this. You will be placed behind a strong force that Arjuna cannot easily pierce. Fight according to the tradition of your ancestors. Death comes to us all, cowards as well as brave men. And the warrior dying in battle attains with ease the happy regions which others only attain with great difficulty. Discard fear and fight."

Drona, having spoken thus to Jayadratha, proceeded to marshal the forces for the next day. Twelve miles to the rear of the main army Jayadratha and his detachment were placed in a strongly guarded position.

Bhurisravas, Karna, Aswatthama, Salya, Vrishasena and Kripa were there with all their forces. Between them and the Pandava army, Dronacharya arrayed the main Kaurava forces in circular formation.

Durmarshana's army was beaten. Like clouds driven about by a gale, the Kaurava forces were scattered and fled in all directions. When Duhsasana saw this, his anger rose.

Leading a huge force of elephants he surrounded Arjuna. Duhsasana was a very wicked man but he was brave also. He fought Arjuna fiercely and the field was strewn with the dead. Finally, he withdrew defeated and went back to join Drona's forces.

Savyasachi's car swiftly proceeded forward and passed Drona. "Illustrious one, grieving for my son, I have come to wreak vengeance on the Sindhu king. I crave your blessings for the fulfilment of my vow," said Arjuna to the acharya.

The acharya smiled and said: "Arjuna, you must first fight and defeat me before you can reach Jayadratha." Saying this Drona discharged a shower of arrows on Arjuna's car. Partha also replied with his arrows but these the acharya parried with ease and sent flaming shafts that hit Krishna and Arjuna.

The Pandava then decided to cut Drona's bow and bent his Gandiva for that purpose. Even as he was pulling his bowstring Drona's shaft came and cut the string.

The acharya, still retaining the smile on his face, rained a shower of arrows on Arjuna and his horses and chariot. Arjuna fought back, but the acharya showered his arrows that covered Arjuna and his chariot in darkness.

Krishna saw things were not going at all well and said: "Partha, no more waste of time. Let us proceed. It is no use fighting this brahmana, who seems to know no fatigue." Saying this, Krishna drove Arjuna's chariot to the left of the acharya and proceeded forward.

"Stop, surely you will not proceed without defeating your enemy," said Drona.

"You are my guru, not my enemy, O acharya. I am in the position of a son to you. There is no one in the wide world that can defeat you," said Arjuna and they proceeded forward at a swift pace bypassing Drona.

Then Arjuna pierced the Bhoja army. Kritavarma and Sudakshina who opposed his passage were defeated. Srutayudha also tried to stop Arjuna's progress. There was a fierce battle in which Srutayudha lost his horses and he hurled his mace at Krishna.

His mother had obtained this mace as a result of her offering but the condition attached to the boon operated and it came back and struck Srutayudha himself dead. This is the story of the mace.

Parnasa went through penances that pleased Varuna and obtained from that god a boon that her son Srutayudha may not be killed by any enemy.

"I shall give your son a divine weapon. Let him use it in all his battles. No enemy will be able to defeat him or kill him. But he should not use the weapon against one who does not fight. If he does, the weapon will recoil and kill him. Saying this, god Varuna gave a mace. Srutayudha, when fighting Arjuna, disregarding the injunction, hurled the mace at Krishna who was not fighting but was only driving Arjuna's chariot.

The missile hit Janardana's chest and immediately rebounded fiercely back to Srutayudha. And like a demon recoiling fatally on the magician, that commits an error in uttering the spell of power that holds it in thrall, it slew Srutayudha and laid him dead on the field, like a great forest tree blown down by a storm.

Then the king of Kamboja led his forces against Arjuna. After a fierce fight, he lay stretched dead on the field like a great flagstaff after the festival is over.

When they saw the strong warriors, Srutayudha and the king of Kamboja, slain, the Kaurava force was in great confusion.

Srutayu and his brother Asrutayu then attacked Partha on both sides trying to save the situation, and greatly harassed him. At one stage of this battle, Arjuna leaned on the flagstaff, dazed with the wounds he received.

But Krishna spoke to him encouragingly and Arjuna recovered and resumed the fight, slaying the two brothers as well as their two sons who continued the struggle. Arjuna marched on and, killing many more warriors successfully made his way to Jayadratha.

83. Borrowed Armor

WHEN Dhritarashtra heard Sanjaya relate the success of Arjuna, he exclaimed: "Oh Sanjaya! When Janardana came to Hastinapura seeking a settlement, I told Duryodhana that it was a great opportunity and he must not lose it. I told him to make peace with his cousins. 'Kesava has come to do us a good turn. Do not disregard his advice,' I said. But Duryodhana heeded not. What Karna and Duhsasana said seemed to him better advice than mine. The Destroyer entered his mind and he sought his own ruin. Drona deprecated war, so also did Bhishma, Bhurisravas, Kripa and others. But my obstinate son would not listen. Impelled by inordinate ambition, he got entangled in anger and hatred, and invited this ruinous war."

To Dhritarashtra thus lamenting, Sanjaya said: "Of what avail are your regrets now? The life-giving water has all run to waste and you now seek to stop the breach. Why did you not prevent the son of Kunti from gambling? Had you done the right thing then, all this great grief would have been stopped at the source. Even later, if you had been firm and stopped your son from his evil ways, this calamity could have been avoided. You saw the evil and yet, against your own sound judgment, you followed the foolish advice of Karna and Sakuni. Kesava, Yudhishthira and Drona do not respect you now as they did before. Vasudeva now knows that your rectitude is only hypocrisy. The Kauravas are now doing their utmost as warriors, but they are unequal to opposing the strength of Arjuna, Krishna, Satyaki and Bhima. Duryodhana has not spared himself. He is putting forth his utmost strength. It is not meet that you should now accuse him or his devoted soldiers."

"Dear Sanjaya, I admit my dereliction of duty. What you say is right. No one can change the course of fate. Tell me what happened. Tell me all, be it ever so unpleasant," said the old king convulsed with grief. And obedient to the old king's behest, Sanjaya continued his narration.

Duryodhana was greatly agitated when he saw Arjuna's chariot proceeding triumphantly towards the Sindhu king. He rushed to Drona and complained bitterly:

"Arjuna has effected a breach in the great army and has advanced to Jayadratha's position. Seeing our discomfiture, the warriors, protecting the Sindhu king, will surely lose heart. They had believed that it was impossible for Arjuna to get past you and that has now been falsified. He advanced before your eyes and nothing was done to prevent it. You seem indeed bent on helping the Pandavas. I am in great distress of mind. Sir, tell me, in what matter have I offended you? Why are you letting me down in this way? If I had known that you would do this, I should not have asked Jayadratha to stay here. It was a great mistake I committed in not letting him go, as he desired, back to his own country. If Arjuna attacks him, it is not possible for him to escape death. Forgive me. I am talking foolishly, distracted by grief. Do go in person yourself to save the Saindhava."

To this frantic appeal Drona made answer: "King, I shall not take offence at your thoughtless and unworthy remarks. You are like a son to me. Aswatthama himself is not dearer! Do what I ask you. Take this coat of armor and, donning it, go and stop Arjuna. I cannot do so for my presence is necessary in this part of the field. See there, the clouds of arrows! The Pandava army is attacking us in great force. Yudhishthira is here unsupported by Arjuna and is this not just the opportunity we wanted? Our very plan has borne fruit and I must now take Yudhishthira prisoner and deliver him to you. I cannot give up this objective and run after Phalguna now. If I go after Arjuna now, our battle array will be hopelessly broken and we shall be lost. Let me put this armor on you. Go in confidence. Do not fear. You have valor, skill and experience. This coat will protect you against all weapons. It will not let any blow pass through your body. Go forth to battle, Duryodhana, in confidence as Indra did, clad in the armor given by Brahma. May victory be yours." Duryodhana's confidence was restored and, as the acharya directed, he went, dressed in magic armor and accompanied by a large force of soldiers, to attack Arjuna.

Arjuna had crossed the Kaurava army and gone far ahead towards where Jayadratha had been kept for safety. Seeing that the horses were somewhat fatigued, Krishna stopped the chariot and was about to unyoke the tired animals, when the brothers Vinda and Anuvinda came up suddenly and began to attack Arjuna.

They were defeated and Arjuna scattered their forces and slew them both. After this, Krishna unyoked the chariot and let the horses roll in the mud. The horses rested for a while and were refreshed. Then, they proceeded again according to plan.

"Dhananjaya, look behind! There comes the foolhardy Duryodhana. What good luck! Long have you suppressed your anger, and now is the time for you to let yourself go. Here is the man who caused all this grief, delivering himself into your hands. But remember he is a great archer, well-versed in bow lore, and also a keen and strong-limbed fighter." Thus said Krishna and they halted to give battle to the Kaurava.

Duryodhana approached without fear.

"They say, Arjuna, that you have done acts of prowess. I have not seen this myself. Let me see if your courage and your skill are indeed as great as your reputation," said Duryodhana to Arjuna as he began to battle.

The combat was fierce indeed and Krishna was surprised.

"Partha, I am astonished," said Krishna, "How is it your arrows do not seem to hurt Duryodhana? This is the first time I see the shafts proceeding from the Gandiva bow strike their targets without effect. This is strange, Have your arms lost their power? Or has the Gandiva bow lost its quality? Why do your arrows strike Duryodhana and drop to the ground without piercing him? This is most puzzling."

Arjuna smiled and replied: "I understand. This man has come dressed by Drona in charmed armor. The acharya has taught me the secret of this armor, but this man wears it as a bullock might do. You will see some fun now!"

Saying thus, Arjuna proceeded to shoot his arrows, first depriving Duryodhana of his horses, his charioteer and his car. Then, Arjuna broke his bow and disarmed him completely. There after he sent needle-eye darts which pierced just those parts of Duryodhana's body that were not covered by armor, until he could bear it no longer and turned and fled.

When Duryodhana was thus discomfited, Krishna blew his conch and it sent a thrill of fear in Jayadratha's army. The warriors around the Sindhu king were surprised. They at once got ready in their chariots and Bhurisravas, Chala, Karna, Vrishasena, Kripa, Salya, Aswatthama and Jayadratha, eight of them, arrayed their forces against Arjuna.

84. Yudhishthira's Misgivings

WHEN the Pandavas saw Duryodhana proceeding in the direction of Arjuna, they attacked the Kaurava army in force so as to hold Drona and prevent him from going to Jayadratha's rescue.

So, Dhrishtadyumna led his forces repeatedly against Drona. As a result of all this, the Kaurava army had to fight on three fronts, and was greatly weakened.

Driving his chariot right against Drona's, Dhrishtadyumna attacked him violently. Drona's chestnut horses and the Panchala's dove-colored ones were entangled with one another and presented a picturesque sight like the clouds at sunset.

Dhrishtadyumna threw away his bow and, sword and shield in hand, he sprang upon Drona's chariot. Now standing on the shafts of the vehicle, now on the horses and now on the yoke, he attacked Drona bewilderingly, all the while seeming to scorch him with baleful and bloodshot eyes.

Long did this fight go on. Drona pulled his bow in great wrath and sent a shaft, which would have drunk the Panchala's life but for the unexpected intervention of Satyaki who sent an arrow and diverted the acharya's shaft.

Drona then turned and attacked Satyaki, which enabled the Panchala warriors to take Dhrishtadyumna away. Drona, hissing like a black cobra, his eyes red with anger, advanced on Satyaki who was among the front rank warriors on the Pandava side and who, when he saw Drona desiring battle, went forward to accept the challenge.

"Here is the man who, giving up his vocation as a brahmana has taken up the profession of fighting and is causing distress to the Pandavas," Satyaki said to his charioteer. "This man is the principal cause of Duryodhana's arrogance. This man fancies himself a very great soldier and is ever bursting with conceit. I must teach him a lesson. Take the chariot up quickly."

Satyaki's charioteer accordingly lashed the silver-white horses and took the car at a great pace. Satyaki and Drona shot shafts at one another so quick that they covered the sun, and the battlefield was in darkness for a while. The steel shafts swished glimmering like newly-sloughed snakes rushing about.

The chariot hoods and the flagstaffs on both sides were battered down. Drona as well as Satyaki were bleeding profusely. The warriors on either side stood still watching the duel and they did not blow their conchs or raise their war cries or sound their lion-roars.

The Devas, Vidyadharas, Gandharvas and Yakshas watched the great battle from above. Drona's bow was broken by a well-aimed shaft from Satyaki, and the son of Bharadwaja had to take another bow and, even as he strung it, Satyaki shot it down again. Drona took up another bow  that too was shot down.

And so it went on till Drona lost a hundred and one bows without being able to shoot an arrow. The great acharya said to himself: "This man Satyaki is a warrior in the class of Sri Rama, Kartavirya, Dhananjaya and Bhishma,"and was glad he had an opponent worthy of him.

It was a craftsman's professional joy at skill displayed in the art he loved. For every specially-charged shaft that Drona sent, Satyaki had a ready answer of equivalent quality. Long did this equal combat continue. Drona of unrivalled skill in archery then resolved on killing Satyaki and sent the fire astra. But Satyaki saw this and, losing no time, sent the Varuna astra to counteract it.

But now Satyaki's strength began to fail and, seeing this, the Kaurava warriors were glad and shouted in satisfaction. When Yudhishthira saw Satyaki was hard pressed, he told those nearby to go to Satyaki's relief. "Our great and good hero Yuyudhana (Satyaki) is being overpowered by Drona. You should go there at once," he said to Dhrishtadyumna.

"The brahmana will otherwise slay Satyaki in a few minutes. Why are you hesitating? Go at once. Drona is playing with Satyaki as a cat plays with a bird. Satyaki is indeed in the paws of the Destroyer." Yudhishthira ordered the army to make a powerful attack on Drona. Satyaki was saved with difficulty. Just then, the sound of Krishna's conch was heard from the sector where Arjuna was fighting.

"O Satyaki, I hear Panchajanya," cried Yudhishthira; "but the twang of Arjuna's bow does not accompany it. I fear Arjuna has been surrounded by Jayadratha's friends and is in danger. Arjuna is opposed by forces both in front of him and in his rear. He pierced the Kaurava ranks in the morning and he has not come back yet though the greater part of the day is gone. How is it that only Krishna's conch is heard? I fear Dhananjaya has been slain and therefore Krishna has taken up arms. Satyaki, there is nothing you cannot accomplish. Your bosom friend Arjuna, he, who taught you, is in mortal danger. Often has Arjuna spoken to me admiringly of your great skill and prowess. 'There is not another soldier like Satyaki,' he said to me when we were in the forest. Oh, look there! The dust is rising that side. I am certain Arjuna has been surrounded. Jayadratha is a powerful warrior, and there are many enemy warriors there helping him and resolved to die in defence of him. Go at once, Satyaki." Thus did Dharmaputra speak in great trepidation.

Satyaki, who was weary after his battle with Drona, replied: "Faultless among men, I shall obey your command. What would I not do for Dhananjaya's sake? My life is the merest trifle in my eyes. If you order me, I am ready to fight the gods themselves. But allow me to put before you what the wise Vasudeva and Arjuna told me when they left. 'Until we return after slaying Jayadratha you should not leave Yudhishthira's side. Be vigilant in protecting him. We entrust this to you in confidence and go. There is only one warrior in the Kaurava army whom we fear, and he is Drona. You know his sworn intention. We go leaving Dharmaputra's safety in our hands.' Thus said Vasudeva and Arjuna to me when they went. Arjuna laid this trust on me, believing me fit for it. How can I disregard his command? Do not have any fear about Arjuna's safety. No one can defeat him. The Sindhu king and the others cannot cope with a sixteenth part of Arjuna. Dharmaputra, to whom shall I entrust your safety if I must go? I see no one here who can stand against Drona if he comes to seize you. Do not ask me to go. Consider well before you command me to leave."

"Satyaki," replied Yudhishthira, "I have thought over it. As I have weighed the danger against the need and I have concluded that you must go. You leave me with my full permission. Here is the powerful Bhima to look to my safety. There is Dhrishtadyumna also, and there are many others besides. There is no need to worry about me."

So saying, Yudhishthira placed a boxful of arrows and other weapons in Satyaki's chariot and got fresh horses yoked thereto and sent Satyaki uttering benedictions on him.

"Bhimasena, Yudhishthira is your charge. Be vigilant," said Satyaki, and went to join Dhananjaya.

Satyaki met with violent resistance as he proceeded to dash through the Kaurava forces. But he cut his way through bearing down all opposition. But the resistance was very stiff and his progress was slow.

When Drona saw Satyaki part from Yudhishthira, he began to assault the Pandava formation without rest or interval, until it began to break and retreat. Yudhishthira was greatly agitated.

85. Yudhishthira's Fond Hope

"ARJUNA has not returned, nor has Satyaki, who was sent after him. Bhima, my fear grows. I hear the Panchajanya, but not the twang of Arjuna's bowstring. Satyaki, that bravest and most loyal of friends, has not come back with any tidings. My anxiety is increasing every moment," said Yudhishthira to Bhima in great perplexity of mind.

"I have never seen you so agitated," replied Bhimasena. "Do, not let your fortitude grow less. Command me as you please. Do not let the wheels of your mind stick in the mud of anxiety."

"Dearest Bhima, I fear your brother has been slain, and it seems to me Madhava has now himself taken up arms. I hear the conch of Madhava but I hear not the resounding twang of Gandiva. I fear Dhananjaya, the unrivalled hero, in whom were centerd all our hopes, has been killed. My mind is confused. If you would do as I tell you, go at once to where Arjuna is. Join him and Satyaki, and do what needs to be done, and come back. Satyaki, under orders from me, pierced the Kaurava ranks and proceeded in the direction of Arjuna. You go now, and do likewise and, if you indeed see them alive, I shall know it by your lion-roar."

"My Lord, do not grieve. I shall go and let you know they are safe," said Bhima, and immediately turning to Dhrishtadyumna said: "Panchala, you know very well that Drona is seeking, by some means or other, to seize Dharmaputra alive. Our foremost duty is to protect the King. But I must also obey him and fulfil his command. And so I go, trusting him to your care."

"Bhima, do not be concerned. Go with an assured mind. Drona cannot take Yudhishthira without first killing me," said the heroic son of Drupada, sworn enemy of Drona. And Bhima hurried away.

The Kauravas surrounded Bhima in full force and vowed to prevent him from going to Arjuna's relief. But like a lion scattering less noble beasts he put his enemies to flight, killing no less than eleven of the sons of Dhritarashtra. Bhima then approached Drona himself. "Stop," cried Drona. "Here I am, your enemy. You cannot proceed further without defeating me. Your brother Arjuna went in with my consent. But I cannot let you go." Drona spoke thus believing that he would receive the same courtesy from Bhima as he did from Arjuna. But Bhima was furious at hearing these words of Drona, and answered scornfully.

"Oh brahmana, it was not with your permission that Arjuna went. He broke your resistance and pierced your battle lines fighting his way through, but he did not hurt you out of pity. But I shall not, like Arjuna, show mercy to you. I am your enemy. Once upon a time, you were our preceptor and were like a father to us. We respected you as such. Now, you have yourself said you are our enemy. May it be so!" Saying this, Bhima aimed his mace at Drona's chariot that crumbled to pieces. And Drona had to take to another chariot.

The second chariot too was broken to pieces. And Bhima forced his way through overcoming all opposition. Drona lost eight chariots that day. And the army of the Bhojas, that tried to stop Bhima, was completely destroyed.

He proceeded mowing down all opposition and reached where Arjuna was fighting Jayadratha's forces.

As soon as he saw Arjuna, Bhima roared like a lion. Hearing that roar, Krishna and Arjuna were exceedingly pleased and raised yells of joy. Yudhishthira heard these roars and, relieved of his doubts and anxieties, he pronounced blessings on Arjuna. And he thought within himself:

"Before the sun sets today, Arjuna's oath will be fulfilled. He will slay the man who caused Abhimanyu's death and will return in triumph. Duryodhana may sue for peace after Jayadratha's death. Seeing so many of his brothers slain, it is possible that foolish Duryodhana may see light. The lives of numerous kings and great warriors have been sacrificed on the field of battle and even the stubborn and narrow-visioned Duryodhana may now see his fault and ask for peace. Will this indeed happen? The great grandsire Bhishma has been offered as a sacrifice. Will this wicked enmity end with it and shall we be saved from further cruel destruction?"

While thus Yudhishthira was fondly hoping and dreaming of peace, the battle was raging with great fury where Bhima, Satyaki and Arjuna were engaging the enemy.

Only the Lord knows through what travail the world must evolve. His ways are inscrutable.

86. Karna And Bhima

ARJUNA had left Yudhishthira behind to repel Drona's attacks and had gone to make good his word that before sunset Jayadratha would lie dead on the field of battle.

Jayadratha had been the main cause of Abhimanyu's death. He it was who had effectively prevented the relief of Abhimanyu by the Pandavas, and thereby caused Abhimanyu to be isolated, overpowered and slain.

We have seen how Yudhishthira in his anxiety sent first Satyaki and then Bhima to join Arjuna in his battle against Jayadratha. Bhima reached where Arjuna was engaged and sounded his simhanada (lion-roar). Dharmaputra heard the lion-roar of Bhima and knew that Arjuna was found alive.

It was the fourteenth day and the battle raged fiercely at many points, between Satyaki and Bhurisravas at one place, between Bhima and Karna at another and between Arjuna and Jayadratha at a third.

Drona remained at the main front resisting the attack of the Panchalas and the Pandavas, and leading a counter-offensive against them.

Duryodhana arrived with his forces at the sector where Arjuna attacked Jayadratha, but was soon defeated and turned back. The battle thus raged long and furiously on more than one front. The armies were so deployed that each side was exposed to danger in its rear.

Duryodhana was speaking to Drona:

"Arjuna, Bhima and Satyaki have treated us with contempt and proceeded successfully to Jayadratha's sector and they are pressing hard on the Sindhu king. It is indeed strange that, under your command, our battle array should have been broken and our plans completely foiled. Everyone asks how it is that the great Drona with all his mastery of the science of war has been so badly outmaneuvered. What answer shall I make? I have been betrayed by you."

Duryodhana thus, once again, bitterly reproached Drona, who replied unperturbed:

"Duryodhana, your accusations are as unworthy as they are contrary to truth. There is nothing to be gained by talking about what is past and beyond repair. Think of what is to be done now."

"Sir, it is for you to advise me. Tell me what should be done. Give your best consideration to the difficulties of the situation and decide and let us do it quickly." Puzzled and perplexed, thus did Duryodhana plead.

Drona replied: "My son, the situation is no doubt serious. Three great generals have advanced, outmanoeuvring us. But they have as much reason to be anxious as we, for their rear is now left as open to attack as ours. We are on both sides of them and their position is not therefore safe. Be heartened, go up to Jayadratha again, and do all you can to support him. It is of no avail to dishearten oneself by dwelling on past defeats and difficulties. It is best I stay here and send you reinforcements as and when required. I must keep the Panchalas and Pandava army engaged here. Otherwise, we shall be wholly destroyed."

Accordingly, Duryodhana went with fresh reinforcements again to where Arjuna was directing his attack on Jayadratha.

The narrative of the fourteenth day's fighting at Kurukshetra shows that, even in the Mahabharata times, the modern tactics of turning and enveloping movements was not unknown.

The advantages and risks of such strategy appear to have been fully understood and discussed even in those days. Arjuna's flanking manoeuvres perplexed his enemies greatly. The story of that day's battle between Bhima and Karna reads very much like a chapter from the narrative of a modern war.

Bhima did not desire to fight Karna or remain long engaged with him. He was eager to reach where Arjuna was. But Radheya would, by no means, permit him to do this. He showered his arrows on Bhimasena and stopped him from proceeding.

The contrast between the two warriors was striking. Karna's handsome lotus-like face was radiant with smiles when he attacked Bhima saying: "Do not show your back," "Now, do not flee like a coward," and so on.

Bhima was all anger when taunted in this manner. He was maddened by Karna's smiles. The battle was fierce but Karna did everything with a smiling air of ease whereas Bhima's face glowed with rage and his movements were violent.

Karna would keep at a distance and send his well-aimed shafts but Bhima would disregard the arrows and javelins failing thick upon him and always try to close with Karna.

Radheya did everything he did, calmly and with graceful ease, whereas Bhimasena fumed and fretted with impatience, as he showed his amazing strength of limb.

Bhima was red with bleeding wounds all over and presented the appearance of an Asoka tree in full blossom. But he minded them not, as he attacked Karna cutting bows in twain and smashing his chariot.

When Karna had to run for a fresh chariot, there was no smile on his face. For anger rose in him, like the sea on a full moon day, as he attacked Bhima. Both showed the strength of tigers and the speed of eagles and their anger was now like that of serpents in a fury.

Bhima brought before his mind all the insults and injuries which he and his brothers and Draupadi had suffered, and fought desperately, caring not for life.

The two cars dashed against each other and the milk white horses of Karna's chariot and Bhimasena's black horses jostled in the combat like clouds in a thunderstorm.

Karna's bow was shattered and his charioteer reeled and fell. Karna then hurled a javelin at Bhima. But Bhima parried it and continued pouring his arrows on Karna, who had taken up a fresh bow.

Again and again did Karna lose his chariot. Duryodhana saw Karna's plight and calling his brother Durjaya said: "This wicked Pandava will kill Karna. Go at once and attack Bhima and save Karna's life."

Durjaya went as ordered and attacked Bhima who, in a rage sent seven shafts which sent Durjaya's horses and his charioteer to the abode of Yama and Durjaya himself fell mortally wounded.

Seeing his bleeding body wriggling on the ground like a wounded snake, Karna was overwhelmed with grief and circled round the hero, paying mournful honor to the dead.

Bhima did not stop but continued the fight and greatly harassed Karna. Karna once again had to find a fresh chariot. He sent well aimed shafts and hit Bhima who in a fury hurled his mace at Karna and it crashed on Karna's chariot and killed his charioteer and horses and broke the flagstaff. Karna now stood on the ground with bent bow.

Duryodhana now sent another brother to relieve Karna. Durmukha went accordingly and took Karna on his chariot.

Seeing yet another son of Dhritarashtra come to offer himself up to death, Bhima licked his lips in gusto and sent nine shafts on the newly arrived enemy. And, even as Karna climbed up to take his seat in the chariot, Durmukha's armor was broken and he fell lifeless.

When Karna saw the warrior bathed in blood and lying dead by his side, he was again overwhelmed with grief and stood motionless for a while.

Bhima relentlessly continued his attack on Karna. His sharp arrows pierced Karna's coat of armor and he was in pain.

But he too at once returned the attack and wounded Bhima all over.

Still the Pandava would not stop and attacked Karna furiously. The sight of so many of Duryodhana's brothers dying for his sake one after another was too much for Karna.

This, and the physical pain of his own wounds made him lose courage and he turned away defeated. But, when Bhima stood up on the field of battle red with wounds all over like a flaming fire and emitted a triumphant yell, he could not brook it but returned to the combat.

87. Pledge Respected

DHRITARASHTRA, hearing of the slaughter of his sons and the check received by Karna, was desolate. "O Sanjaya, like moths falling in the fire, my sons are being destroyed. The stubborn Duryodhana has led the lads Durmukha and Durjaya, to their doom. Alas, I have lost these boys! The fool said: 'Karna, unrivalled among men for courage and the accomplishment of war, is on our side.  Who then can defeat us? Even the gods cannot win a battle against me when Karna is on my side. What can these Pandavas do to me?' But now he has seen Karna beating a retreat when Bhimasena attacked him. Has he seen wisdom at least now? Alas, Sanjaya, my son has earned the undying hatred of the son of Vayu, Bhima, who has the strength of the god of death! We are indeed ruined!"

Sanjaya replied: "O king, was it not you who brought about this unquenchable hatred, listening to the words of your foolish and stubborn son? To you indeed must be traced this greater disaster. You are now but reaping the fruit of your discarding the advice of Bhishma and the other elders. Blame yourself, king. Do not blame Karna and the brave warriors who have done their best in battle."

After thus admonishing the blind king, Sanjaya proceeded to tell him what happened. Five sons of Dhritarashtra, Durmarsha, Dussaha, Durmata, Durdhara and Jaya, when they saw Karna put to flight by Bhima at once rushed on the latter.

When Karna saw this, he was heartened and turned back to resume his attack. Bhimasena at first ignored the sons of Dhritarashtra and concentrated on Karna.

But they became so violent in their assault that Bhima got incensed and, turning his attentions on them, disposed of all five of them. They lay dead on the field, with their horses and their charioteers.

The young warriors with their bleeding wounds presented the appearance of a forest with trees, uprooted by a strong wind and lying flat on the ground with their beautiful red blossoms.

When Karna saw another batch of princes slaughtered for his sake he fought more grimly than ever before. Bhima too was more violent than before, thinking of all the evil that Karna had wrought against the Pandavas.

He used his bow so as to disarm Karna completely. His horses and charioteer were also laid low. Karna now jumped down from his chariot and hurled his mace at Bhima.

But Bhima warded it off with shafts from his powerful bow and covered Karna with a shower of arrows and forced him to turn back and walk on foot.

Duryodhana, who watched this combat, was greatly grieved and sent seven of his brothers Chitra, Upachitra, Chitraksha, Charuchitra, Sarasana, Chitrayudha and Chitravarman, to relieve Radheya.

They gave battle to Bhima displaying great skill and energy. But fell dead one after another, for Bhima's passion was roused and his attack was irresistible.

When Karna saw so many of the sons of Dhritarashtra sacrificing themselves for him, his face was wet with tears and he mounted a fresh chariot and began to attack Bhima with deadly effect.

The two combatants clashed like clouds in a thunderstorm. Kesava, Satyaki and Arjuna were filled with admiration and joy as they watched Bhima fighting.

Bhurisravas, Kripacharya, Aswatthama, Salya, Jayadratha and many other warriors of the Kaurava army also broke into exclamations, astonished at the way in which Bhima fought.

Duryodhana was stung to the quick and burned with anger. Karna's plight caused him extreme anxiety. He feared Bhima would kill Radheya that day, and sent seven more of his brothers directing them to surround Bhima and attack him simultaneously.

The seven brothers sent by Duryodhana attacked Bhima. But fell one after another, struck down by his arrows. Vikarna, who was killed last, was beloved of all.

When Bhima saw him fall dead after a brave fight, he was deeply moved and exclaimed: "Alas, O Vikarna, you were just and knew what was dharma! You fought in loyal obedience to the call of duty. I had to kill even you. Indeed this battle is a curse upon us wherein men like you and the grandsire Bhishma have had to be slaughtered."

Seeing Duryodhana's brothers, who came to help him, slain one after another in this manner, Karna was overwhelmed by anguish. He leant back on his seat in the chariot and closed his eyes unable to bear the sight.

Then recovering control over his emotions he hardened his heart and began again his attack on Bhima. Bow after bow was broken up by Bhimasena's shaft, but Karna kept the battle.

Eighteen times he had to take up a fresh bow. Karna had long ago discarded his smile and his face showed savage anger even as Bhima's. They now glared fiercely at each other as they fought.

Yudhishthira now heard Bhima's roar rise above the tumult of battle, and heartened by it, he fought Drona with increased vigor.

In the renewed and fierce battle between Bhima and Karna, Bhima lost his horses and charioteer. Soon his chariot also was smashed to pieces. Then, Bhima hurled his spear at Karna who was in his chariot and as Karna parried it with his shaft, Bhima advanced with sword and shield.

But Karna broke the shield at once with his shafts. Then, Bhima whirled his sword and hurled it, and it cut Karna's bow into two and fell on the ground. But Karna took up yet another bow and assailed Bhima with arrows more fiercely than before.

Bhima, in a fit of uncontrollable rage, sprang upon Karna. Radheya took cover behind his flagstaff and escaped destruction. Thereupon, Bhima jumped out of Karna's car down into the field of battle where, deprived of all arms, he used the elephants lying dead on the ground to protect himself from Karna's arrows and continued the fight.

He picked up anything he could lay hands upon, wheels of broken chariots, the limbs of horses and elephants that were lying about, and hurling them at Karna, kept him engaged without interval. But this could not long continue and Bhima was soon at a great disadvantage. Karna said exultingly:

"Foolish glutton, you do not know the science of war; why do you engage yourself in battle here? Go to the jungle and fill yourself with fruits and roots and grow fat. You are a savage, not fit for kshatriya battle. Get away!" Hurling insulting taunts at him, he made the helpless Bhima burn with rage, but mindful of his word to Kunti, refrained from killing him.

"There, Arjuna! See how poor Bhima is being harassed by Karna," said Krishna. Dhananjaya's eyes burned red with wrath, when he saw the plight of his valiant brother.

He bent his Gandiva bow and discharged his arrows on Karna who then gladly turned his attentions from Bhima to Arjuna. He had pledged his word to Kunti not to kill more than one of the Pandavas and he reserved that option for the great Arjuna.

88. Somadatta's End

"THERE comes the valorous Satyaki," said Krishna, the charioteer, to Dhananjaya. "Your disciple and friend is marching up, triumphantly breaking through enemy ranks."

"I do not like it, Madhava," replied Arjuna. "It was not right for him to have left Dharmaputra and come here to join me. Drona is there ever seeking an opportunity to seize Dharmaputra. Satyaki should have stuck to his post there to guard him. Instead, he has come here. Old Bhurisravas has intercepted Satyaki. It was a great mistake for Yudhishthira to have sent Satyaki away here."

There was a family feud between Bhurisravas and Satyaki that made them inveterate foes.

It had come about this way. When Devaki, who was to be the blessed mother of Sri Krishna, was a maiden, many princes competed for her hand and there was a great battle between Somadatta and Sini over it.

Sini won, and on behalf of Vasudeva he placed Devaki in his chariot and took her away. Since that incident there was feud between the two clans, the Sini family and that of Somadatta. Satyaki was Sini's grandson.

Bhurisravas was Somadatta's son. When they found themselves on opposite sides in the Kurukshetra battle, it was natural that, as soon as Bhurisravas saw Satyaki, the old warrior challenged Satyaki to battle.

"Oh Satyaki," cried Bhurisravas, "I know you strut about thinking yourself a man of great prowess. Here now I have you in my power and will presently finish you. Long have I sought for this meeting. Like Indrajit destroyed Dasaratha's son Lakshmana, you will die today and go to the abode of Yama, gladdening the hearts of many a bereaved widow."

Satyaki laughed. "Have done with your vaunting," he interrupted. "Words are not deeds and do not frighten fighting men. Demonstrate your valor in action and do not indulge in dry thunder like autumn clouds."

After this exchange of words, the battle began, and the combat was as between two fierce lions. Their horses were killed, their bows were broken, and both were rendered chariotless.

They were now standing on the ground fighting with swords and shields, till their shields were hacked to bits and their swords broken. Then they were locked in a deadly embrace without weapons.

They rolled together on the ground. They leaped up and they sprang on each other. They fell down again and so the combat went on for a long while.

Partha's mind was at the time concentrated on Jayadratha's movements and he did not watch this combat between Satyaki and the son of Somadatta.

But his charioteer Krishna was deeply concerned about Satyaki's fate. For Krishna knew about their family feud.

"Dhananjaya," said Krishna, "Satyaki is exhausted. Bhurisravas is going to kill him now."

Still Arjuna was following only Jayadratha's movements.

"Satyaki who came after an exhausting battle with the Kaurava forces has been forced to accept Bhurisravas' challenge," said Krishna again. "It is a most unequal battle. Unless we help him, beloved Yuyudhana will be slain."

Even as Krishna was saying this, Bhurisravas lifted Satyaki up and brought him crashing to the ground and all the men around in the Kaurava army exclaimed: "Yuyudhana is dead!"

Again Krishna importuned: "Satyaki is lying almost dead on the field, the best among the Vrishni clan. One who came to help you, is being killed before your eyes. You are looking on, doing nothing."

Bhurisravas caught hold of the prostrate Satyaki and dragged him on the ground as a lion drags its elephant prey.

Arjuna was in a great conflict of mind. "Bhurisravas has not been called to battle by me, nor has he challenged me to fight. How can I send my shaft at Bhurisravas when he is engaged with another? My mind recoils from such an act, although it is true a friend who came to help me is being slaughtered before my eyes."

Just as Arjuna finished saying this to Krishna, the sky was darkened by a cloud of arrows sent by Jayadratha. Arjuna replied with a shower of arrows, but he constantly turned with pain to where Satyaki was in the mortal grip of Bhurisravas.

Krishna again pressed Arjuna to consider Satyaki's condition. "O Partha, Satyaki has lost all his weapons and he is now in Bhurisravas' power, helpless."

When Arjuna turned, he saw Bhurisravas with his foot on the prostrate body of Satyaki and sword upraised to slay him.

Before Bhurisravas could deliver the fatal thrust, Arjuna shot an arrow which went with the speed of lightning and the next moment the uplifted arm fell chopped off to the ground still holding the sword. Bhurisravas, all amazed, turned and saw who had done it.

"Son of Kunti," he exclaimed, "I had not expected this of you! It befits not a warrior to shoot from behind in this manner. I was engaged in combat with someone else and you have attacked me without notice. Indeed, then, no man can resist the evil influence of the company he keeps, as your unchivalrous conduct proves. Dhananjaya, when you go back to your brother Dharmaputra, what account are you going to give him of this valorous deed. Ah! Who taught you this low trick, Arjuna? Did you learn this from your father Indra or from your teachers Drona and Kripa? What code of conduct was it that permitted you to shoot your arrow at a man who was engaged in combat with another and could not so much as turn his eyes on you? You have done the deed of a low-bred fellow and foully besmirched your honor. You must have been instigated into it by the son of Vasudeva. It was not in your own nature to do it. No one with princely blood in his veins would think of such a dastardly deed. I know you have been incited to it by that contemptible Krishna."

Thus did Bhurisravas with his right arm cut off, bitterly denounce Krishna and Arjuna in the Kurukshetra field.

Said Partha: "Bhurisravas, you are old and age seems to have affected your judgment. You accuse Hrishikesa and me without cause. How could I look on doing nothing, when, before my eyes, you were in the act of killing my friend, who came and risked his life in battle on my behalf, one who was like a right hand to me, and whom you were going to stab when he was lying helpless on the ground? I would have deserved to go to hell if I had failed to intervene. You say, I have been ruined by keeping company with Madhava. Who in the wide world would not wish to be so ruined? You have spoken out of confused understanding. Satyaki who was weary and exhausted when he came here and who was inadequately armed, was challenged by you to give battle. You overcame him. Having been defeated, he lay on the ground, powerless. What code of honor enabled you to raise your sword to thrust it into the body of the fallen warrior and slay him? Do I not remember how you cheered the man who killed my boy Abhimanyu when he stood staggering, exhausted and weaponless, his coat of armor torn off?"

Bhurisravas who heard this did not answer but spread his arrows on the ground with his left hand and made a seat for meditation.

The old warrior sat in yoga and the sight deeply moved all the Kaurava soldiers. They cheered Bhurisravas and uttered reproaches against Krishna and Arjuna.

Arjuna spoke: "Brave men, I am sworn to protect every friend within bow-shot of me and I cannot let an enemy kill him. It is my sacred pledge. Why do you blame me? It is not right to hurl reproaches without due thought."

After saying this to the warriors in the field who reproached him, he turned to Bhurisravas and said: "O excellent among brave men, you have protected many who have gone to you for help. You know that what has happened is due to your own error. There is no justice in blaming me. If you like, let us all blame the violence which governs kshatriya life."

Bhurisravas, who heard this, lowered his head in salutation.

Satyaki now recovered consciousness and rose. Carried away by the impetuosity of his passion, he picked up a sword and, advancing to Bhurisravas, sitting in yoga on his seat of arrows, even when all around were shouting in horror and before Krishna and Arjuna, who rushed to the spot, could prevent him, with one swift and powerful cut, he struck off the old warrior's head which rolled down, while the body was still in the posture of meditation.

The gods and the siddhas, who looked on from above the battlefield, uttered blessings on Bhurisravas. Everyone in the field condemned Satyaki's act.

Satyaki maintained he was right, saying: "After I fell down senseless, this enemy of my family placed his foot on my prostrate figure and attempted to kill me. I may slay him in whatever posture he might choose to be." But none approved of his conduct.

The slaying of Bhurisravas is one of the many situations of moral conflict woven into the story of the Mahabharata to demonstrate that, when hatred and anger have been roused, codes of honor and dharma are powerless to control them.

89. Jayadratha Slain

"THE decisive hour has come, Karna," said Duryodhana, "If before nightfall this day Jayadratha is not slain, Arjuna will be disgraced and he will kill himself, for not having redeemed his oath. With Arjuna's death, the destruction of the Pandavas is certain and this kingdom will be ours in unquestioned and absolute sovereignty. Dhananjaya swore this impossible oath in a moment of thoughtlessness, because the gods had willed it that he should be thus destroyed by his own hand. It seems my stars are now in the ascendant. We should not let this opportunity slip. We must see somehow that his challenge fails. The whole thing depends on you. Your great skill in battle is on trial today. Prove yourself this day. See the sun has sloped down in the west. Within the little time left before nightfall, I do not think it possible for Partha to reach Jayadratha. You, Aswatthama, Salya, Kripa, and I must guard Jayadratha and do all we can to see that he does not fall into Arjuna's hands during the next few hours before sunset."

"My king," Karna replied "I have been wounded all over by Bhimasena, and am so weary that my limbs have no power in them. Still, I shall put forth all the strength that is in me. I only live to serve you."

When Karna and Duryodhana were thus planning, Arjuna was engaged in a great attack on the Kaurava army and putting forth all his strength, so that before sunset he could break through to Jayadratha.

Krishna put his Panchajanya in his mouth and blew a loud note in the rishabha swara, which was the signal for his own charioteer Daruka to arrive at once with his chariot.

When it came, Satyaki took his place in it, and attacked Karna vigorously and skilfully, keeping him fully engaged. Daruka's mastery of driving and Satyaki's archery were such as brought down the gods to witness the combat.

Karna's four chariot horses were disabled and the charioteer was unseated. Then the flagstaff was cut asunder and the chariot was smashed. The great Karna stood chariotless and the event produced a great flutter in the Kaurava army.

Karna had to run and climb up into Duryodhana's chariot. Sanjaya here tells Dhritarashtra to whom he was relating the incident: "The greatest adepts in archery are Krishna, Partha and Satyaki. There is not a fourth to match them!"

Arjuna broke through the Kaurava opposition and reached Jayadratha. Inflamed by the thought of the slaughter of Abhimanyu, and all the great wrongs inflicted by the Kauravas, Arjuna fought with fury.

Savyasachin as he was, he discharged shafts from the Gandiva bow, now using one hand and now the other. He struck terror and confusion among his enemies, who felt as if Death had come to the battlefield with wide-open jaws.

It is only the poet of the Mahabharata that can describe the combat that raged between Arjuna and Aswatthama and the other great warriors that protected the king of Sindhu. They fought fiercely but were all defeated and could not prevent Arjuna from reaching Jayadratha. The attack on Jayadratha began and the battle raged long. Both sides were constantly looking westwards, for the day was nearing its end. The Saindhava was no mean foe, and taxed to the full, Arjuna's strength and skill were hard put to it.

The sun sank towards the horizon and reddened, but the battle did not cease. "There is but a very little time left. It seems Jayadratha has been saved and Arjuna's challenge has failed. The vow is unfulfilled and Arjuna is going to be disgraced," said Duryodhana to himself in great glee.

Then, there was darkness and the cry went round in both armies: "It is sunset and Jayadratha has not been killed. Arjuna has lost." The Pandavas were depressed and there were shouts of joy in the Kaurava army.

Jayadratha turned to the western horizon and thought within himself, "I am saved!" for he did not see the sun then and thought the time-limit of danger from Arjuna was over.

At that moment, however, Krishna said to Arjuna: "Dhananjaya, the Sindhu raja is looking at the horizon. I have caused this darkness. The sun is still up and has not set. Do your work. This is the moment for it, for Jayadratha is off his guard."

A shaft flew from the Gandiva bow, and, like a vulture swooping down on a chicken, carried away Jayadratha's head. "Listen, Arjuna," cried Krishna, "send your shafts in swift relays, so that the head may be supported from falling to the earth and borne into Vriddhakshatra's lap."

And Arjuna sent his wonderful arrows that carried away the head in the air. It was a strange sight. Vriddhakshatra was in his ashrama sitting in the open absorbed in his evening meditation with eyes closed, when his son's head with beautiful black hair and golden earrings gently dropped into his lap.

The old king finished his meditation and got up, when the head rolled down and fell on the ground. And, as ordained, Vriddhakshatra's head burst into a hundred fragments. Jayadratha and his father together reached the abode of the brave.

Kesava, Dhananjaya, Bhima, Satyaki, Yudhamanyu and Uttamaujas blew their conchs and Dharmaraja who heard the triumphant noise knew that it meant that Arjuna had redeemed his oath and that the Saindhava had been slain.

Then, Yudhishthira led his army fiercely against Drona. It was nightfall, but on the fourteenth day of the battle the rule of cease-fire at sunset was not observed. As the passions rose from day to day, one by one the rules and restraints broke down.

90. Drona Passes Away

ALL those who have heard the story of the Mahabharata know about Ghatotkacha, Bhimasena's famous son by his asura wife. There are two young men among the Mahabharata figures who embody all the qualities of heroism, fortitude, strength, courage, and amiability. They are Arjuna's son, Abhimanyu, and Bhima's son, Ghatotkacha. Both of them gave up their lives on the Kurukshetra battlefield.

Towards the latter part of the Mahabharata fight, the hatred roused on both sides did not find satisfaction in battle conducted during the daytime and close at nightfall. On the fourteenth day, when the sunset, they did not cease fighting but went on with it in torchlight.

The Kurukshetra field presented a strange sight, the like of which had not been seen before in Bharatadesa. The generals and soldiers on both sides were engaged in battle, with thousands of torches burning and using signals specially devised for nighttime.

Ghatotkacha and his troops of asuras who are strongest at night, found darkness an additional advantage and violently attacked Duryodhana's army. Duryodhana's heart sank within him when he saw thousands of his men destroyed by Ghatotkacha and his demon army moving in the air and attacking in weird and unexpected ways.

"Kill this fellow at once, Karna, for otherwise, soon our whole army will cease to be. Finish him without further delay." Thus begged all the perplexed Kauravas of Karna.

Karna was himself angry and bewildered, having just been wounded by one of the asura's arrows. He had with him no doubt the spear of unerring effect which Indra had given to him. But it could be used only once, and he had carefully husbanded it for exclusive use on Arjuna with whom a decisive encounter he knew was inevitable.

But in the confusion and wrath of that eerie midnight melee, Karna, impelled by a sudden urge, hurled the missile at the young giant. Thus was Arjuna saved, but at great cost. Bhima's beloved son, Ghatotkacha, who from mid-air was showering his deadly arrows on the Kaurava army, dropped dead, plunging the Pandavas in grief.

The battle did not stop. Drona spread fear and destruction in the Pandava army by his relentless attacks. "O Arjuna," said Krishna, "there is none that can defeat this Drona, fighting according to the strict rules of war. We cannot cope with him unless dharma is discarded. We have no other way open. There is but one thing that will make him desist from fighting. If he hears that Aswatthama is dead, Drona will lose all interest in life and throw down his weapons. Someone must therefore tell Drona that Aswatthama has been slain."

Arjuna shrank in horror at the proposal, as he could not bring himself to tell a lie. Those who were nearby with him also rejected the idea, for no one was minded to be a party to deceit.

Yudhishthira stood for a while reflecting deeply. "I shall bear the burden of this sin," he said and resolved the deadlock!

It was strange. But when the ocean was churned at the beginning of the world and the dread poison rose threatening to consume the gods, did not Rudra come forward to swallow it and save them? To save the friend who had wholly depended on him, Rama was driven to bear the sin of killing Vali, in disregard of the rules of fairplay. So also, now did Yudhishthira decide to bear the shame of it, for there was no other way.

Bhima lifted his iron mace and brought it down on the head of a huge elephant called Aswatthama and it fell dead. After killing the elephant Aswatthama, Bhimasena went near the division commanded by Drona and roared so that all might hear.

"I have killed Aswatthama!" Bhimasena who, until then, had never done or even contemplated an ignoble act, was, as he uttered these words, greatly ashamed.

They knocked against his very heart, but could they be true? Drona heard these words as he was in the act of discharging a Brahmastra. "Yudhishthira, is it true my son has been slain?" Dronacharya asked addressing Dharmaputra.

The acharya thought that Yudhishthira would not utter an untruth, even for the kingship of the three worlds.

When Drona asked thus, Krishna was terribly perturbed. "If Yudhishthira fails us now and shrinks from uttering an untruth, we are lost. Drona's Brahmastra is of unquenchable potency and the Pandavas will be destroyed," he said.

And Yudhishthira himself stood trembling in horror of what he was about to do, but within him also was the desire to win. "Let it be my sin," he said to himself and hardened his heart, and said aloud: "Yes, it is true that Aswatthama has been killed."

But, as he was saying it, he felt again the disgrace of it and added in a low and tremulous voice, "Aswatthama, the elephant" words which were however drowned in the din and were not heard by Drona.

"O king, thus was a great sin committed," said Sanjaya to the blind Dhritarashtra, while relating the events of the battle to him.

When the words of untruth came out of Yudhishthira's mouth, the wheels of his chariot, which until then always stood and moved four inches above the ground and never touched it at once came down and touched the earth.

Yudhishthira, who till then had stood apart from the world so full of untruth, suddenly became of the earth, earthy. He too desired victory and slipped into the way of untruth and so his chariot came down to the common road of mankind.

When Drona heard that his beloved son had been slain, all his attachment to life snapped. And desire vanished as if it had never been there. When the veteran was in that mood, Bhimasena loudly spoke indicting him in harsh words:

"You brahmanas, abandoning the legitimate functions of your varna and taking to the Kshatriya profession of arms, have brought ruin to princes. If you brahmanas had not gone astray from the duties belonging to you by birth, the princes would not have been led to this destruction. You teach that non-killing is the highest dharma and that the brahmana is the supporter and nourisher of that dharma. Yet, you have rejected that wisdom which is yours by birth, and shamelessly undertaken the profession of killing. It was our misfortune that you descended to this sinful life."

These taunts of Bhimasena caused excruciating pain to Drona who had already lost the will to live. He threw his weapons away and sat down in yoga on the floor of his chariot and was soon in a trance.

At this moment Dhrishtadyumna with drawn sword, came and climbed in to the chariot and heedless of cries of horror and deprecation from all around he fulfilled his destiny as the slayer of Drona by sweeping off the old warrior's head. And the soul of the son of Bharadwaja issued out in a visible blaze of fight and mounted heavenwards.

The Mahabharata is a great and wonderful story. The sorrows of human life are painted with sublime beauty and rolled out in a grand panorama. Behind the story of errors and sorrows the poet enables us to have a vision of the Transcendent Reality. Thus it is that the Mahabharata, though a story, has come to be a book of dharma. This book, in style and substance, is altogether different from tales and romances. In modern novels, dramas and pictures, exciting scenes are enacted, the hero passes through dangers and difficulties and finally marries a woman whom he loves. Or else everything seems to go on happily but suddenly things go wrong and terrible misfortune happens and the curtain drops. This is the art scheme of ordinary sensational stories. The Ramayana and the Mahabharata are quite a different kind of artistic creation. When we read them, our inner being is seized and cleansed, so to say, by being passed alternately through joys and sorrows, and we are finally lifted above both and taken to the Transcendent and Real.

91. The Death Of Karna

WHEN Drona died, the princes of the Kaurava army installed Karna as Generalissimo. Karna stood up in his gorgeous war chariot driven by Salya. The dauntless confidence of his bearing and his great renown as a warrior heartened the Kauravas. The battle again began. Readers of the stars were consulted and the Pandavas chose the propitious hour for grim battle. Arjuna led the attack on Karna, supported by Bhimasena immediately behind his chariot.

Duhsasana made a concentrated attack on Bhima and sent a shower of arrows at him. Bhima chuckled and said to himself. "I have this wretch now safe in my hands. I shall today redeem my promise to Draupadi. Too long has my oath waited for performance."

As Bhima thus bethought himself of what Duhsasana had done to Draupadi, the anger within him blazed up uncontrollably and throwing down all his weapons, he jumped from his chariot and leapt upon Duhsasana like a tiger on its prey, hurled him down and broke his limbs.

"Wicked beast, is this the wretched hand that held Draupadi by the hair? Here, I tear out the root from your body. If there be any here wishing to help you, let him come forward and try!"

Glaring hatefully at Duryodhana as he roared this challenge, Bhimasena tore Duhsasana's arm out and threw the bleeding limb on the battlefield.

And then he fulfilled the terrible oath he had taken thirteen years before. He sucked and drank the blood from his enemy's body like a beast of prey and danced on the bloody field, mad with passion. "I have done it!" he roared. "The oath I swore against this great sinner has been redeemed. It only remains to redeem my oath as regards Duryodhana. The sacrificial fire is ready. Let that victim also prepare."

The scene made everyone shudder. Even great Karna was shaken as he saw Bhima in this ecstasy of wrath. "Do not flinch," said Salya to Karna. "It does not befit you to show any sign that may be mistaken for fear. When Duryodhana stands quivering in despair; it is not right that you also should lose heart. After the great Duhsasana's death, the army's hope rests solely on you. You must now bear the full burden. Like the gallant warrior you are, seek single combat with Arjuna, and win eternal glory on earth or the soldier's heaven!" At these words, Karna recovered his courageous spirit. With eyes red with wrath and unshed tears, he bade Salya drive the chariot towards Arjuna.

"Enough of fighting," said Aswatthama addressing Duryodhana earnestly. "Let us terminate this disastrous enmity. Beloved friend, make peace with the Pandavas. Stop the battle."

"What? Did you not hear the words that the stubborn Bhima uttered when like a ravening beast, he drank human blood and danced over my brother's mangled body? What talk can there be now of peace? Why do you speak vain words!" said Duryodhana. Saying thus, he ordered a fresh disposition of the forces, and gave the command for attack.

Then followed a great battle. The son of Surya sent a dazzling arrow, which spat fire and made for Arjuna, like a serpent with its flaming double-tongue out. Then Krishna, Arjuna's charioteer, at the nick of time, pressed the vehicle down five fingers deep in the mud, so that the serpent shaft just missed Partha's head but struck off his helmet! Arjuna was red with shame and anger and he fixed a dart on his bow to make an end of Karna.

And Karna's fated hour was come, and as had been foretold, the left wheel of his chariot suddenly sank in the bloody mire. He jumped down on the ground to lift the wheel up from the mud.

"Wait a minute!" he cried. "My chariot has sunk in the ground. Great warrior as you are, and knowing dharma as you do, you would certainly not take unfair advantage of this accident. I shall presently set my car right and give you all the battle you want."

Arjuna hesitated. Karna was now somewhat perturbed on account of the mishap. He remembered the curse that had been pronounced on him, and again appealed to Arjuna's sense of honor.

Krishna intervened. "Ha, Karna!" be exclaimed, "it is well that you too remember that there are things like fairplay and chivalry! Now that you are in difficulty, you remember them indeed. But when you and Duryodhana and Duhsasana and Sakuni dragged Draupadi to the Hall of Assembly and insulted her, how was it you forgot them utterly? You helped to inveigle Dharmaputra, who was fond of play but was unskilled at it, to gamble, and you cheated him. Where had your fairplay hidden itself then? Was it fairplay to refuse to give to Yudhishthira his kingdom when according to the pledge the twelve years of forest life and the thirteenth year incognito were duly completed? What had happened to the dharma you appeal for now? You conspired with the wicked men who sought to poison and kill Bhima. You acquiesced in the plot to burn the Pandavas alive when sleeping in the palace of wax into which they had been lured. What had happened to dharma all that time? What did dharma tell you when violent hands were laid on Draupadi and you were looking on enjoying the sight? Did you not then mock at her saying: 'Your husbands have left you unprotected, go and marry another husband'? The tongue that was not ashamed to utter those words now talks of chivalry. Chivalry indeed! When a mob of you surrounded the young Abhimanyu and shamelessly slew him, was that chivalry? Wicked man, do not talk now of chivalry and fairplay, for you have never honored them!"

When Krishna was denouncing him in this manner in order to urge Arjuna to prompt action, Karna bent his head in shame and uttered not a word. Karna silently ascended the chariot leaving the wheel still stuck in the mud and took his bow and sent an arrow at Arjuna with unerring aim and such power that it stunned him for a moment.

Karna utilised the respite won, to jump down again and hurriedly tried to lift the chariot wheel up. But the curse was too strong for him and fortune had deserted the great warrior.

The wheel would not budge, though he strove with all his great strength. Then he tried to recall the mantras of mighty astras he had learnt from Parasurama, but his memory failed in the hour of his need, even as Parasurama had foretold.

"Waste no more time, Arjuna," cried Madhava. "Send your shaft and slay your wicked enemy."

Arjuna's mind was wavering. His hand hesitated to do what was not chivalrous. But when Krishna said this, the poet says: "Arjuna accepted this command of the Lord and sent an arrow which cut and severed the head of the Radheya."

The poet had not the heart to impute this act to Arjuna who was the embodiment of nobility. It was the Lord Krishna that incited Arjuna to kill Karna when he was vainly trying to raise his chariot out of the mud in which it had stuck. According to the code of honor and laws of war prevailing then, it was wholly wrong. Who could bear the responsibility for breaches of dharma except the Lord Himself?  The lesson is that it is vanity to hope, through physical violence and war, to put down wrong. The battle for right, conducted through physical force leads to numerous wrongs and, in the net result, adharma increases.

92. Duryodhana

WHEN Duryodhana beheld Karna's death, his grief knew no bounds. Kripacharya was deeply moved by Duryodhana's anguish of heart and said: "Moved by ambition and greed we placed too great a burden on friends. They have uncomplainingly borne it and laid down their lives on the battlefield and attained the happy regions above. There is but one course left to you to make peace with the Pandavas. Do not, O King, any longer continue this ruinous fight."

Even at that moment of deep despair, Duryodhana did not relish this counsel. "Perhaps, there was a time for that, but it is long past. What talk can there be of peace between the Pandavas and us with all this inexpiable blood between us, the blood of our dearest and theirs? If I surrender in order to escape death, how can I escape the contempt of the world? What happiness can I hope to have in a life so ignobly saved? And what joy can I hope to find in sovereignty, secured by a peace after my brothers and relatives have all been slain?"

These words of Duryodhana were lustily cheered by the others. They supported his stand and they chose Salya and gave him the supreme command from then on. Salya was mighty of limb and as brave as any of the warriors who had been killed. The army was arrayed under his leadership and the battle raged fiercely. On the side of the Pandavas, Yudhishthira now led the attack personally against Salya. It astonished everyone to see how the man, who was till then the very incarnation of gentle ness, fought so furiously.

The battle was equal for a long while, when Yudhishthira hurled at Salya, his spear that went straight and struck him. Like the great flagstaff at the end of a festive function, Salya's body lay lifeless on the field, crimson with blood.

When Salya, the last of the great generals, fell dead, the Kaurava army lost all hope. The surviving sons of Dhritarashtra, however, joined together and attacked Bhima from all sides. He slew them all. The son of Vayu had nourished his burning anger for thirteen years from the time Draupadi was insulted in the Hall of Assembly. He said to himself now: "I have not lived in vain, but Duryodhana still lives," and smiled grimly.

Sakuni led the attack on Sahadeva's division. After a while, Sahadeva discharged a sharp-edged sword-arrow saying: "Fool, here is the reward for your great sin." It went straight and cut through Sakuni's neck like a sword. And the head, which was at the root of all the wicked deeds of the Kauravas, rolled on the ground.

Left leaderless, the wreck of the broken army scattered and fled in all directions, pursued and slaughtered to a man by the exulting victors.

"'Thus utterly was destroyed thine army of eleven Akshauhinis, O! Bharata, out of the thousands of kings, who espoused thy cause in their pride and might, only Duryodhana could be seen on that battlefield, fainting and sore wounded," said Sanjaya, describing the debacle to the blind king.

After doing, in vain, all he could to rally his defeated army, Duryodhana, left almost alone, took up his mace and walked towards a pool of water. His whole frame was burning like fire, and water attracted him. "The wise Vidura knew what would happen and he told us," he said to himself, as he entered the water.

Of what avail is wisdom that comes too late? What has been done must produce its result that has to be suffered. That is the law. Yudhishthira and his brothers arrived there in relentless, pursuit of their great enemy.

"Duryodhana!" exclaimed Yudhishthira, "after destroying family and tribe, would you yourself escape death by concealing yourself in this pond? Where is your pride now? Have you no shame? Come up and fight. A kshatriya by birth, do you shrink battle and death?"

Stung to the quick by these words, Duryodhana replied with dignity: "I have not come here, Dharmaputra, a fugitive for my life. It was not fear that brought me here. I stepped into the water to cool the fire that is raging within me. I neither fear death nor wish to live, but why should I fight? The earth has now nothing left that I came to fight for! All those who stood by me have been slain. My desire for kingdom is gone. I leave the world to you without a rival. Enjoy it in undisputed sovereignty."

Yudhishthira replied: "Now, that is really generous, especially after you said you would not allow us even a needle-point of land. When we begged for peace and entreated you to give us a portion, you spurned our proposal. Now, you say we may take it all. It is not for kingdom or land that we fight. Must I recount all your sins? The wrongs you did us, and the outrage you perpetrated on Draupadi, cannot be expiated except with your life."

Sanjaya, who related the events to the blind old king, here said: "When your son Duryodhana heard these harsh and cruel words spoken by Dharmaputra, he at once rose from the water, mace in hand."

Stepping out of the pool, the unfortunate Duryodhana said: "Come, one by one, all of you, for I am single. You five will surely not join together and attack me who am alone and without armor, weary and wounded all over."

Yudhishthira replied sharply: "If indeed it be wrong for many to join together and attack a single person, pray tell us how Abhimanyu was attacked and killed? Did you not consent to many combining and attacking that boy, standing all alone amidst your crowd? Yes, when men face misfortune, they see and preach dharma and chivalry to others. Wear your coat of armor. Choose any of us you like and fight. Die and go to swarga or win and be king."

Accordingly, the combat began between Bhima and Duryodhana. Sparks of fire flew when their maces clashed. Duryodhana and Bhima were equal in strength and skill, and the battle raged long, and the issue hung doubtful. Those, who stood watching, were debating as to whom would win. Krishna said to Arjuna that Bhima would redeem the oath he swore in the Hall of Assembly and smash Duryodhana's thighs. Bhima heard this and, at that moment, the memory of the great outrage came vividly to his mind.

He leaped like a lion and came down with his mace on Duryodhana's thighs and broke them and Duryodhana fell heavily on the ground, wounded to death.

Bhima jumped on the prostrate body of his enemy, stamped on his head with his heavy foot and danced a terrible dance.

"Cease, Bhima," cried Dharmaraja. "You have paid off the debt. Duryodhana is a prince and a cousin. It is not right to put your foot on his head."

Said Krishna:"Soon the wicked man's soul will depart from the body. Sons of Pandu, Duryodhana and his friends have been slain. Why linger here? On to your chariots."

When Krishna said this, the face of the fallen Duryodhana glowed like a blazing fire with anger and hatred. Turning his eyes towards Krishna be said:

"By base tricks you contrived the death of warriors, who fought bravely according to the laws of war. You could not have dreamt of victory in a fair fight with Karna or Bhishma or Drona. Have you not a spark of shame left?"

Even dying, Duryodhana felt no regret for all that he had done.

"Duryodhana," said Krishna, "vainly do you accuse others. Greed and pride of power led you to unnumbered wicked deeds and you are reaping as you sowed."

"Wretch!" replied Duryodhana. "Living, I was a great prince, generous friend, and a terrible foe. All human joys, such joys as kings wish for in vain, and even Gods do not despise, have been mine, in their fullness. A warrior's death is the fitting crown of such a life. Dying, I go triumphantly to swarga to join my friends and my brothers who have gone there already and are waiting to welcome me. You remain here below, your objects defeated and yourselves the object of contempt of all kshatriyas. I do not mind Bhima putting his foot on my head as I lie helpless on the ground with legs broken. What care I? In a few minutes more will not the feet of crows and vultures settle on my head?"

When Duryodhana said this, flowers were showered down from the heavens by the gods. Inordinate desire took Duryodhana into the wrong path, whence ensued anger and numerous breaches of dharma. But no one could question the unconquerable spirit of Dhritarashtra's son.

93. The Pandavas Reproached

WHEN the war was nearing its end, Balarama arrived at Kurukshetra after completing his tour of holy places. He came just when Bhima and Duryodhana were engaged in their last mortal combat. He saw Bhima aiming the deadly blow which broke Duryodhana's thighs, and his anger flamed up at this great breach of the rules of single combat.

"Fie upon you all! Would any kshatriya hit below the navel? This Bhima has offended the law most disgracefully," he exclaimed and impatiently going up to his brother Krishna, shouted:

"You can look on and tolerate all this. But I cannot bear to see such unclean fighting!" Saying this he advanced towards the offending Bhima with upraised plough. The plough was Balarama's weapon on supreme occasions, as the discus was Krishna's. Krishna was alarmed when he saw his elder brother advancing in a passion towards Bhima.

He rushed forward and, intercepting him, said: "The Pandavas are our friends and closest relations. They have been the victims of insufferable wrongs at the hands of Duryodhana. When Draupadi was insulted in the Assembly Hall, Bhima vowed: 'I will one day in battle break the two thighs of Duryodhana with this mace and kill him.' He proclaimed this solemn oath at that time and everyone has known it. It is the duty of a kshatriya to fulfil the vow he has solemnly taken. Do not let your anger mislead you and do not be unjust to the innocent Pandavas. You should, before condemning Bhima, take into account all the wrongs that the Kauravas have done to the Pandavas. Nothing but error can result if one proceeds to judge conduct without taking into account the chain of events leading up to it. You cannot snatch a particular act out of its context and proceed to give judgment on it alone without gross injustice. The era of Kali has arrived, when the laws of a previous age cannot apply. It was not wrong for Bhima to strike below the navel an enemy who had wickedly contrived against his life on many occasions. It was because of Duryodhana's foul instigation that Karna sent a shaft from behind and broke Abhimanyu's bowstring when he was defending himself against heavy odds. Arjuna's young son was attacked by numerous warriors who surrounded him, when he stood all by himself in the field, deprived of bow and chariot, and in a most cowardly manner, killed him. Duryodhana thought evil and practised deception from the time of his birth and has brought about the destruction of his people. There is no sin in Bhima killing this man. Bhima bore the wrongs done and kept his wrath within himself for thirteen long years. Duryodhana knew well that Bhima had sworn to break his thighs and kill him. When he challenged the aggrieved Pandavas to battle, he knew very well that he invited Bhima to make good his oath. How can you think that it was wrong for Bhima to do this?"

Krishna's words did not change Balarama's opinion, but his anger subsided. "Duryodhana will attain the happy regions reserved for the brave. Bhima's fame has been tarnished for all time. It will be said among men that the son of Pandu broke the laws of war in attacking Duryodhana. It will remain forever a great blot on his good name. I hate to stay here any longer." So saying the indignant Balarama immediately left for Dwaraka.

"Yudhishthira, why this strange silence?" asked Krishna.

"O Madhava, it hurts me to see Bhima leap on cousin Duryodhana's mortally wounded body and trample on his head. I see the end of the glory of our race. We were wronged by the Kauravas. I know the full measure of grief and anger in Vrikodara's heart, and don't wish to blame him beyond reason. We have killed Duryodhana, who was afflicted by uncontained greed and poverty of understanding. What serves it now to debate the ethics of it or nicely to weigh the propriety of a much wronged man's revenges?"

Yudhishthira was greatly oppressed in mind. When men transgress the law, extenuations and excuses are of no avail in giving mental satisfaction.

Arjuna, of penetrating intellect, was silent. He did not show approval of Bhima's act. Nor did he say anything by way of detraction. The rest of the people, who were there, were however loud in condemnation of Duryodhana and were reminding one another of all his misdeeds and errors. Krishna turned towards them and said:

"Warriors, it is not proper that we go on speaking against an enemy who has been defeated and is lying mortally wounded. We should not speak ill of a dying man. He was stupid and brought about his own end. He fell into the company of bad men and was ruined. Let us go."

Duryodhana, who was stretched on the ground in intense, agony, when he heard Krishna say this, went into a paroxysm of rage. He half raised himself on his arms in spite of the excruciating pain, and exclaimed:

"Wretch! Son of a slave! Was not your father Vasudeva Kamsa's slave? You have no business to sit or move with princes. You speak like a shameless wretch. I saw you instigate Bhima to aim his blow at my thigh! Do you think I did not see you, making as though casually talking to Arjuna, pointing to your thigh, but really indicating to Bhima that he should strike me on the thighs, disregarding the laws of single combat? Till then it had been equal battle. You have neither pity nor shame. Did you not contrive the death of the grandsire Bhishma through stratagem? You advised Sikhandin to be placed in front when attacking Bhishma, knowing that the grandsire would scorn to fight a woman, and would let himself be mortally wounded without resistance. You brought about the end of Dronacharya through making Dharmaputra utter a falsehood. You were the father of that deadly lie that issued from Yudhishthira's mouth, and made Dronacharya throw his bow away. Did you not look on without protest, and rejoice, when that, wretch Dhrishtadyumna attacked and killed the acharya who had stopped fighting, throwing away his weapons, and settled down in yoga posture for meditation on the Supreme? Was it not you who wickedly contrived to make Karna hurl the fatal spear at Ghatotkacha instead of reserving it for Arjuna as he had all along resolved to do? O great sinner, surely it was you who instigated Satyaki to butcher Bhurisravas when his right arm had been foully cut off and he stopped fighting and spread his arrows for a seat for holy meditation. It was you who brought about the death of Karna by inducing Arjuna to attack him in a cowardly manner when he was engaged in lifting his chariot wheel which had sunk and stuck in the mud in the field of battle. Oh worthless man, sole cause of our destruction, the whole world has condemned your act when by sorcery you made it appear as if the sun had set. You made Jayadratha, the Sindhu king, believe that the day was over and he was past danger, and thus he was slain when he was off his guard."

Thus did Duryodhana pour his denunciation against Krishna and then, exhausted by the pain of his wounds and the violence of his rage, he fell prostrate again.

"Son of Gandhari," said Krishna, "why do you let your anger add to the pain of your last moments? It is your own misdeeds that have brought about your end. Do not attribute it to me. Bhishma and Drona had to die on account of your sins. So also were you the cause of the death of Karna and others. Need I recount all the wrongs that you were guilty of against the sons of Pandu? What punishment can be too severe for the great outrage, which you inflicted on Draupadi? The animosities and passions that resulted from your misdeeds cannot be made ground for condemning others. All the deceptions and lapses you charge us with were forced on us by reason of your wicked conduct. You have paid off on the battlefield the debt incurred by your greed. But you are dying the death of a brave man. You will go to the happy regions reserved for kshatriyas who lay down their lives on the field of battle."

"Krishna, I go to swarga with my friends and relatives. But you and your friends will live on earth to suffer," said the stubborn Duryodhana. "I studied the Vedas. I have given gifts ordained by law and I have reigned supreme over all the sea-girt earth. While I lived, I stood upon the humbled heads of foes. All human joys, such joys as even the Gods cannot despise and kings sigh for in vain, the very pinnacle of power, were mine. Dying now, such death as warriors deem the crown of kshatriya life, I go to meet in heaven my friends and brothers gone before, eager to welcome me. Who is more blest, I, or you who, doomed to linger here, mourning for slaughtered friends in desolate homes, find the long sought triumph but ashes in your mouth?" said Duryodhana. And the gods showered flowers down on the dying warrior and the gandharvas played music and the sky was illuminated. Vasudeva and the Pandavas felt small.

"There is truth," said Krishna, "in what Duryodhana said. You could not have defeated him by fair means. This wicked man was invincible in battle."

94. Aswatthama

WHEN Aswatthama heard how Duryodhana lay mortally injured, and learnt the details of the combat, his righteous anger swelled like the sea. The deception, practised by the Pandavas in order to bring about his father's end, had been rankling in his mind.

Now, when he learnt how Duryodhana had been stricken down mortally against all rules of chivalry, he went to the spot where Duryodhana was lying and there took an oath that he would that night send the Pandavas to the abode of Yama.

Duryodhana, who was in the last physical agony of departing life, was transported with joy when he heard Aswatthama take this oath. He immediately ordered those who stood nearby to install Aswatthama as Supreme Commander of the Army with due ceremony and, when that was over, said to Him: "All my hopes are in you."

It was sunset and the forest was in utter darkness when under a big banian tree Kripacharya, Kritavarma and Aswatthama halted for rest. They were so greatly fatigued that Kripacharya and Kritavarma fell fast asleep as soon as they lay down.

But Aswatthama did not get sleep, for sorrow, indignation and hatred burnt within him. He was listening to the noises that the nocturnal birds and prowling beasts began to make as the night advanced. He was turning over in his mind how to execute his promise to Duryodhana.

On the branches of the banian tree, under which the three warriors were resting, hundreds of crows roosted. They were all quiet and asleep until a big owl came and began to attack the birds one after another and kill them. When Aswatthama saw the nocturnal bird of prey tear the helpless crows, he got an idea. The crows that could not see at night flew round and round helplessly and fell victims to the owl that attacked them violently.

"These wicked Pandavas and the Panchala that killed my father and all their supporters can easily be killed by us, if we surprise them when they are sleeping in their tents at night even as this owl is attacking these blind crows. Thus can I avenge the deeds of foul play they have practised on us. I am deeply indebted to this bird of prey from whom I have received the teaching. There is no offence in adopting plans to suit one's altered circumstances. If we can lawfully attack an enemy, when his army is tired or when his forces are scattered, why then should not we, who have lost our armies, attack our enemies when they are asleep? There can be nothing wrong in it. Indeed it is only thus that we can punish and defeat these Pandavas who have achieved successes through foul play.  We have no other course open."

Aswatthama made up his mind and he immediately woke up Kripacharya and informed him of his plan. Kripacharya, who heard it, was astonished.

"This can never be," said he. "It is wholly wrong. To attack men who have retired to sleep, has never been done before. It would be an unprecedented crime against the laws of kshatriya conduct. Aswatthama, for whom are we fighting? The man for whose sake we joined in this war has been fatally wounded and his end has arrived. We have discharged our obligations most loyally. We fought our best for the greedy and wrongheaded Duryodhana but we failed irretrievably. There is no purpose now in our continuing the fight and it is folly to do so. Let us go to Dhritarashtra and the faultless Gandhari, and place ourselves at their disposal. Let us take counsel of wise Vidura also. They will tell us what lies before us to do."

When Kripacharya spoke thus, Aswatthama's grief and indignation increased and he spoke bitterly:

"Everyone feels sure that what he thinks is the only right and proper thing to do. One's understanding naturally limits one's vision. These Pandavas have been guilty of the foulest conduct. They killed my noble and trustful father through a lie. They have killed Duryodhana against the laws of chivalry. I have no doubt in my mind that what I propose to do is quite proper vengeance for all these foul deeds. It is only if I carry out this plan that I can possibly repay my debt to my king and to my father. I have decided on it and I do not propose to alter my plan. I am going tonight to the tents where they are sleeping having cast off their armor and there I will kill the Pandavas and Dhrishtadyumna while they are asleep."

Kripacharya was deeply grieved to hear Aswatthama speak thus: "You have attained a great name among men," he pleaded, "Your spotless character will by this be blemished, even like a milk-white cloth bespattered with blood. Never could it be right to kill sleeping men. Desist from this."

"Sir, what are you talking? These Pandavas butchered my father when he had thrown away all his weapons and had sat down in prayer. These men have breached the embankment of dharma and released the flood, and not a, drop of dharma is now left! Karna, who was on the ground putting right the wheel of his chariot, was murdered by these lawless rascals. Bhima has killed Duryodhana with a blow below the navel. What dharma has been left for us to follow? The Pandavas have, once for all, destroyed the wall of dharma. Why should we make research into law and chivalry when dealing with these ruffians who have attained successes by destroying both? If by killing the sleeping Panchalas, who butchered my great father, I may be doomed to rebirth in the body of a foul bird or of a wriggling worm, I do not care. I seek such a birth!"

Saying this and, without waiting for an answer, Aswatthama proceeded to harness his horses and get his chariot ready to start. When he was about to leave Kripacharya and Kritavarma cried: "Stop. What are you resolved upon doing, Aswatthama? We cannot approve of it, but neither can we desert you in your desperate enterprise. The path you are bent on treading, we shall also follow. The sin you are resolved upon, let us share also." So, they went along with him. Thus does evil grow! One transgression begets the next and thus evil grows from evil submerging righteousness. Evil flourishes on retaliation.

They reached the Pandava camp. Dhrishtadyumna had doffed his armor and was plunged in deep slumber in his tent. Aswatthama leapt on the sleeping warrior and, before he could put himself into a posture of defence, cruelly kicked him to death.

The same process was relentlessly repeated until all the Panchalas and all the sons of Draupadi were killed one by one when they were plunged in sleep in their tents.

After having done this deed, the like of which had never before been considered possible among kshatriyas, Kripacharya, Kritavarma and Aswatthama came out of the tents and set fire to the camp. When the fire spread, the sleeping soldiers were awakened and fled hither and thither in confusion, even like the crows on the banian tree under which they had rested in the forest, and they were mercilessly slaughtered by Aswatthama.

"We have done our duty," said Dronacharya's son. "Let us go and give the glad news to Duryodhana, if we can reach him, before he expires. Let him die pleased."

The three of them accordingly hurried to Duryodhana.

95. Avenged

"O, DURYODHANA, you are yet alive, hear the news and rejoice! All the Panchalas have been slaughtered. The sons of the Pandavas have also been all done to death. The entire army of theirs has been destroyed. We made a night attack on them when they were asleep. There are only seven survivors now on the Pandava side. On our side, Kripacharya, Kritavarma and I remain."

Thus said Aswatthama to the dying Duryodhana who, on hearing this, slowly opened his eyes and, with struggling breath, gasped out these words:

"Aswatthama, you have indeed done for me what neither the great Bhishma nor the valiant Karna could achieve! You have gladdened my heart and I die happy." Saying this, Duryodhana expired.

When he saw the unexpected destruction of his army as a result of the attack during sleep, Yudhishthira gave way to grief and broke down:

"At the very moment of victory, we have been totally defeated. The vanquished have indeed triumphed. Draupadi's children, who survived the onslaught of the formidable Karna, have, by our unwariness, been crushed and destroyed like vermin. We have allowed ourselves to be destroyed like a merchant ship which, having successfully crossed the big seas, returns home but capsizes in a ditch and is lost."

Draupadi was overwhelmed by inconsolable grief. She came to Dharmaputra's side and wept. "Is there no one to avenge my children's slaughter, by destroying this great sinner Aswatthama?" she cried.

When she said this, the Pandavas immediately went out in search of the murderer. They looked for him in all sorts of places and found him, at last, on the bank of the Ganga, hiding himself behind Vyasa.

When he saw the Pandavas and Janardana approaching, Aswatthama quietly took up a blade of grass and charged it with the mantra of destruction and sent it forward saying: "May this destroy the race of the Pandavas." And it went straight to the womb of Uttara who bore in her the son of Abhimanyu.

The race of the Pandavas would have been destroyed thereby but for the intervention of Sri Krishna who saved the child in the mother's womb. This child was Parikshit who was later crowned by Yudhishthira when the Pandavas retired to the forest.

Aswatthama pried out the shining jewel that was part of his head and gave it to Bhima, acknowledging his defeat, and went away to the forest. Bhima took the great jewel and, going to Draupadi said: "Angel of spotless purity, this is for you. The man, who killed your beloved sons, has been vanquished. Duryodhana has been destroyed. I have drunk the blood of Duhsasana. I have avenged the great outrage and discharged my debts."

Draupadi took the jewel and, going up to Yudhishthira bowed and said: "Faultless king, it befits you to wear this in your crown."

96. Who Can Give Solace?

WHEN the battle was over, Hastinapura was a city of mourning. All the women and children were weeping and lamenting their slain, nearest and dearest. With many thousands of bereaved women accompanying, Dhritarashtra went to the field of battle. At Kurukshetra, the scene of terrible destruction, the blind king thought of all that had passed, and wept aloud. But, of what avail was weeping?

"O king, words of consolation addressed to a bereaved person do not remove his grief. Thousands of rulers have given up their lives in battle for your sons. It is now time that you should arrange for proper funeral ceremonies for the dead," said Sanjaya to Dhritarashtra.

"It is not right to grieve for those who die in battle. When souls have left their bodies, there is nothing like relationship, nothing like brother or son or relative. Your sons have really no connection with you. Relationship ends with death, being only a bodily connection and a mere minor incident in the soul's eternal life. From the nowhere do lives come, and, with death, they again disappear into nowhere. Why should we weep for them? Those who die in battle after a heroic fight go as guests to receive Indra's hospitality. Grieving for what is past, you cannot gain anything in the nature of dharma, pleasure or wealth." Thus, and in many more ways, did the wise and good Vidura try to assuage the king's grief.

Vyasa also approached Dhritarashtra tenderly and said: "Dear son, there is nothing that you do not know and which you have to learn from me. You know very well that all living beings must die. This great battle came to reduce earth's burden as I have heard from Lord Vishnu Himself. That is why this calamity could not be prevented. Henceforth, Yudhishthira is your son. You should try to love him and in that way bear the burden of life, giving up grief."

Making his way, through the crowd of weeping women Yudhishthira approached Dhritarashtra and bowed before him. Dhritarashtra embraced Yudhishthira, but there was no love in that embrace.

Then Bhimasena was announced to the blind king. "Come," said Dhritarashtra.

But Vasudeva was wise. He gently pushed Bhima aside and placed an iron figure before the blind Dhritarashtra, knowing the old king's exceeding anger. Dhritarashtra hugged the metal statue to his bosom in a firm embrace and then the thought came to him of how this man had killed everyone of his sons. And his wrath increased to such a pitch that the image was crushed to pieces in his embrace.

"Ha! My anger has deceived me," cried Dhritarashtra. "I have killed dear Bhima."

Then Krishna said to the blind king:

"Lord, I knew that it would be thus and I prevented the disaster. You have not killed Bhimasena. You have crushed only an iron image that I placed instead before you. May your anger be appeased with what you have done to this image. Bhima is still alive."

The king was composed somewhat and he blessed Bhima and the other Pandavas who then took leave of him and went to Gandhari.

Vyasa was with Gandhari. "Oh queen,"said the rishi, "be not angry with the Pandavas. Did you not tell them even when the battle began: 'Where there is dharma, there surely will be victory'? And so it has happened. It is not right to let the mind dwell on what is past and nurse one's anger. You must now call to aid your great fortitude."

Gandhari said: "Bhagavan, I do not envy the victory of the Pandavas. It is true that grief for the death of my sons has robbed me of my understanding. These Pandavas also are my sons. I know that Duhsasana and Sakuni brought about this destruction of our people. Arjuna and Bhima are blameless. Pride brought this battle about and my sons deserve the fate they have met. I do not complain about it. But then, in Vasudeva's presence, Bhima called Duryodhana to battle and they fought. And, knowing that Duryodhana was stronger and could not be defeated in single combat, Bhima struck him below the navel and killed him. Vasudeva was looking on. This was wrong and it is this that I find it impossible to forgive."

Bhima, who heard this, came near and said: "Mother, I did this to save myself in battle. Whether it was right or wrong, you should bear with me. Your son was invincible in combat and so I did in self-protection what was undoubtedly wrong. He called Yudhishthira to play and deceived him. We had been wronged by your son in so many ways. He would not give back the kingdom, of which be took unlawful possession. And you know what your son did to blameless Draupadi. If we had killed your son on the spot, when he misbehaved in the Hall of Assembly, surely you would not have blamed us. Bound by Dharmaraja's vow, we restrained ourselves with difficulty then. We have since discharged honor's debt and found satisfaction in battle. Mother, you should forgive me."

"Dear son, if you had left but one out of my hundred sons and killed all the rest and satisfied your anger, I and my old husband would have found solace in that surviving son for the rest of our lives. Where is Dharmaputra? Call him." She said.

Hearing this, Yudhishthira trembled as he, with clasped hands, approached Gandhari, whose eyes were bound in a cloth in loyal lifelong penance for her husband's blindness. He bowed low before her and said softly:

"Queen, the cruel Yudhishthira, who killed your sons, stands before you fit to be cursed. Do curse me who have committed great sin. I care not for life or for kingdom." Saying this, he fell on the ground and touched her feet.

Gandhari heaved a deep sigh and stood mute. She turned her head aside knowing that if, through the cloth with which her eyes were bound, her vision fell on the prostrate Yudhishthira he would be reduced to ashes on the spot. But through a little space in the cloth, even as she turned her face away, her eyes fell on the toe of the prostrate Yudhishthira. At once, says the poet, the toe was charred black.

Arjuna knew the power of bereaved Gandhari's wrath, and hid himself behind Vasudeva. The wise and good Gandhari suppressed all her anger and blessed the Pandavas and sent them to Kunti.

Gandhari turned to Draupadi, who was in lamentation, having lost all her sons. "Dear girl," said Gandhari. "Do not grieve. Who can give solace to you and me? It is through my fault that this great tribe has been destroyed altogether."

97. Yudhishthira's Anguish

THE Pandavas performed the til and water ceremonies for the peace of the souls of the dead warriors and camped on the bank of the Ganga for a month.

One day, Narada appeared before Yudhishthira. "Son, through Krishna's grace, the valor of Arjuna and the power of your dharma, you were victorious and you are the sovereign lord of the land. Are you happy?" he asked.

Yudhishthira replied: "Bhagavan, it is true the kingdom has come into my possession. But my kinsmen are all gone. We have lost sons that were dear. This victory appears to me but a great defeat. O Narada, we took our own brother for an enemy and killed him, even Karna who stood rooted like a rock in his honor and at whose valor the world wondered. This terrible act of slaying our own brothers was the result of our sinful attachment to our possessions. Karna, on the other hand, kept the promise he gave to our mother and abstained from killing us. Oh! I am a sinner, a low fellow who murdered his own brother. My mind is troubled greatly at this thought. Karna's feet were so much like our mother's feet. In the large hall, when that great outrage was committed and my anger rose, when I looked at his feet, which were so much like Kunti's feet, my wrath subsided. I remember that now and my grief increases."

So saying, Yudhishthira heaved a deep sigh. Narada told him all about Karna and the curses that had been pronounced on him on various occasions.

Once, when Karna saw that Arjuna was superior to him in archery, he approached Drona and entreated him to teach him how to wield the Brahmastra. Drona declined saying it was not open to him to instruct any but a brahmana of faultless conduct or a kshatriya who had purified himself by much penance. Thereupon, Karna went to the Mahendra hills and deceived Parasurama by saying that he was a brahmana and became his disciple. From him he obtained instruction in archery and the use of many astras.

One day, when Karna was practising with his bow in the forest near Parasurama's asrama, a brahmana's cow was accidentally hit and killed. The brahmana was angry and uttered a curse on Karna: "In battle, your chariot wheels will stick in the mud and you will be done to death, even like this innocent cow which you have killed."

Parasurama was exceedingly fond of Karna and taught him all the archery he knew and instructed him fully in the use and the withdrawing of the Brahmastra.

One day, however, he discovered that the disciple was not a brahmana. It happened tha an an insect bit a hole into Karna's thigh when one afternoon the teacher had fallen asleep on Karna's lap. Karna bore the acute pain quietly and did not stir, lest the master should wake up. The warm blood trickling from the wound woke up Parasurama. When he saw what had happened, he was angry.

"You are a kshatriya; otherwise you could not have borne this physical pain without stirring. Tell me the truth. You are not a brahmana. You have deceived your teacher. Fool! When your hour comes, your knowledge of astras will fail you and what you have learnt from me through deception will not avail you."

Parasurama's wrath against kshatriyas is well known and, when he discovered that Karna was a kshatriya, he cursed him thus in his anger.

Karna was free in making gifts. One day, Indra, who was Arjuna's father, came in the garb of a brahmana and begged of Karna for a gift of the divine earrings and armor with which he had been born. Karna took them out and gave them away accordingly. From that time, Karna's strength was reduced.

"Karna's pledge to his mother Kunti that he would not kill more than one of the five of you, Parasurarna's curse, the anger of the brahmana whose cow was killed by Karna, the way in which his charioteer Salya depressed him by underrating his valor and Vasudeva's stratagems, these combined to bring about Karna's end. Do not grieve believing that you alone caused his death." Thus said Narada, but Yudhishthira was not consoled by these words.

"Do not blame yourself, son, for Karna's, death," said Kunti. "His father, the sun lord himself, pleaded with him. He begged of him to give up the wicked-hearted Duryodhana and join you. I too tried hard. But he would not listen to us. He brought his end on himself."

"You deceived us, mother" said Yudhishthira, "by hiding the secret of his birth from us. You became thus the cause of this great sin. May women never be able to keep a secret henceforth."

This is the poet's story of how Yudhishthira cursed all women in his anguish over having killed his own elder brother. It is a common notion that women cannot keep secrets. And this story is a beautiful conception illustrating that popular belief.

It may be that in worldly affairs, it is an advantage to be able to keep secrets. But it is not great virtue from the point of view of moral character, and women need not grieve over an incapacity of this kind, if indeed Kunti's legacy still persists.

The affectionate temperament natural to women may perhaps incline them to openness. But some women do keep secrets very well indeed, and not a man possess this ability either. It is a fallacy to attribute the differences that arise out of training and occupation on nature itself and imagine some qualities as peculiar to a sex.

98. Yudhishthira Comforted

YUDHISHTHIRA'S pain of mind increased everyday as he thought of all the kinsmen that had been killed. He was stricken with intense remorse and decided he must give up the world go to the forest and do penance to expiate his sin.

"I see no joy or good," he said to his brothers, in taking up the office of king or in worldly enjoyment. Do rule the land yourselves leaving me free to go to the forest."

Arjuna talked of the nobility of family life and the entire good one may do without taking sanyasa. Bhimasena also spoke and harshly.

"You talk, alas"' he said, "like a dull-witted person who has committed to memory the texts of the sastras without understanding their sense. Sanyasa is not the dharma of kshatriyas. The duty of a kshatriya, is to live an active life and perform his proper task, not to go to the forest renouncing activity."

Nakula also contested the propriety of Dharmaputra's proposal and insisted that the path of work was the right one to follow and the way of sanyasa was beset with difficulties.

Sahadeva also argued likewise and entreated: "You are my father, my mother, my teacher, as well as brother. Do not leave us, bear with us."

Draupadi also spoke. "It was right we killed Duryodhana and his men. Why should we regret it? Among the duties of a king is included the inflicting of just punishment. It cannot be avoided and is an essential part of the ruler's duty. You have meted just punishment too evildoers. There is no cause whatsoever for contrition. It is now your sacred duty to take up the burden of governing the land according to dharma. Cease grieving."

Then Vyasa spoke to Yudhishthira at length and explained where his duty lay, pointing out precedents, and persuaded him to go to the city and take up the burden of ruling the land.

Yudhishthira was duly crowned at Hastinapura. Before taking up the duties of the State, Yudhishthira went to where Bhishma lay on his bed of arrows awaiting his death, and took his blessing and instruction in dharma. This instruction of Bhishmacharya to king Yudhishthira is the famous Santiparva of the Mahabharata. After the discourse was over, Bhishma's soul passed out. The king went to the Ganga and offered libations, in accordance with ancient custom, for the peace of the departed soul.

After the ceremony was over, Yudhishthira went up the bank. There, as he stood for a while, all the tragic events came back to his mind, and overcome by intense grief, he fell senseless on the ground, like an elephant struck down by the hunter.

Bhima went up to his big brother and caressed him tenderly and spoke to him soothing words. Dhritarashtra also came up and said to Yudhishthira:

"You should not grieve like this. Arise and, assisted by your brothers and friends, reign over the kingdom that awaits your rule. Your duty now is to do what appertains to the office of king. Leave grief to Gandhari and me. You achieved victory in battle in accordance with the dharma of warriors. The duties appertaining to that victory await your attention now. Fool that I was, I did not pay heed to the words of Vidura and committed a great error. I listened to the ignorant words of Duryodhana and deceived myself. Like gold seen in a dream the glory has vanished. My hundred sons have disappeared into the world of nowhere. But I have you as my son now. Do not grieve."

99. ENVY

AFTER the libation ceremony for Bhishma was over, Vyasa narrated to grief-stricken Yudhishthira an episode in Brihaspati's life. The wisest of men are sometimes affected by envy and suffer thereby. Brihaspati, teacher to the gods themselves, was master of all knowledge. He was learned in all the Vedas and all the sciences, yet he was once the victim of this debasing emotion and suffered disgrace.

Brihaspati had a younger brother, Samvarta, who was also a person of great learning and a very good man. Brihaspati was, for this reason, stricken with envy of his brother.

In this world men become envious of others, just because the others are good, while they themselves are not so good, and they cannot bear this. It is strange indeed that men should not suffer even virtue in others.

Brihaspati harassed Samvarta in many ways. When he could not stand it any more, poor Samvarta put on the appearance of an eccentric and wandered from place to place, and spent his days in that way to escape from his brother's persecution.

King Marutta of the Ikshwaku dynasty made great penance and obtained from the Lord of Kailasa a great goldmine in the Himalayas and, with his resources thus augmented, he decided to perform a great Yajna.

Marutta requested Brihaspati to conduct the yajna for him. But Brihaspati feared that Marutta would, as a result of the yajna, overshadow the gods who were his charge.

He refused to comply with the king's invitation, despite his pressing entreaties. Thereupon, king Marutta, who had come to know about Samvarta found his whereabouts and approached him with the invitation to conduct his yajna.

He at first refused and tried to avoid the honor, but finally yielded. This further increased Brihaspati's envy of his unfortunate brother.

"Here is this enemy of mine, Samvarta, going to conduct king Marutta's great yajna. What shall I do now?" Thus did Brihaspati brood over it until his envy affected his health. His health declined rapidly and he became thin and pale. His condition grew worse everyday, until it attracted the attention of Indra himself.

Indra, chief of the gods, approached the divine preceptor and saluting him asked: "Lord, why are you ill? What has caused this languishing? Do you sleep well? Do the attendants serve you properly? Do they anticipate your wishes and not wait to be told? Do the gods behave courteously towards you or has there been any lapse in this respect?"

To Indra's anxious inquiry, Brihaspati replied: "Deva raja, I sleep on a good bed and in right time. The attendants serve me with all devotion. There is nothing wanting in the respect and courtesies shown by the gods." Then his voice failed and he could not proceed. So great was his prostration of spirit.

"Why are you grieved?" asked Indra affectionately. "Why have you grown thin and bloodless? Tell me what troubles your mind."

Brihaspati then told Indra about it all. "Samvarta is going to conduct a great yajna. It is this that has made me wan and thin. I cannot help it," said he. Indra was surprised.

"Learned brahmana, there is no object of desire that is not already yours. You are wise and learned, and the gods themselves have accepted you as their priest and wise counselor. What harm can Samvarta do to you? There is nothing you can lose on account of him. Why do you needlessly take upon yourself this suffering by mere envy?"

It was amusing that Indra should so far and so humanly forget his own history as to give counsel of good conduct. But Brihaspati refreshed his memory on the point and asked: "Would you yourself delightedly watch your enemy's power growing? Judge me by how you would have felt had you been in my position. I beg of you to save me against this Samvarta. You must find a way to put this man down."

Indra sent for Agni and said to him: "Go and stop the yajna of Marutta somehow."

The god of fire agreed and went on this mission. The trees and the creepers along his path caught fire and the earth trembled as he marched roaring.

He presented himself before the king in his divine form.

The king was mightily pleased to see Agni stand before him. He ordered the attendants to do all the usual honors of hospitality. "Let him be duly seated. Have his feet laved and bring the gifts proper to his greatness," said the king, and this was done.

Agni then explained why he had come. "Do give up this Samvarta. If you require a priest, I shall bring Brihaspati himself to help you."

Samvarta, who heard this, was indignant. The wrath of one who led the strict life of a brahmacharin was exceedingly potent.

"Stop this chatter!" he said to Agni. "Do not let my anger burn you up."

Fire reduces things to ashes, but brahmacharya can burn up fire itself!

At Samvarta's anger Agni, trembling like an aspen leaf, retired quickly. He returned to Indra and told him what had happened.

The king of the gods could not believe the story. "Agni, you burn up other things in the world. How can anything burn you? What is this story of Samvarta’s angry eyes reducing you to ashes?"'

"Not so, king of the gods," said Agni. "Brahmic power and the potency born of brahmacharya are not unknown to you." Agni thus reminded Indra of what the latter had suffered; incurring the wrath of those whom had attained Brahmic power.

Indra did not wrangle but called a Gandharva had said: "Now, Agni has failed. I want you to go as my messenger and ask Marutta to give up Samvarta. Tell him that if he does not, he will incur my wrath and be destroyed."

The Gandharva went accordingly to king Marutta and faithfully conveyed Indra's message and warning.

The king would not listen. "I cannot be guilty of the deadly sin of deserting a trusting friend," said the king: "I cannot give up Samvarta."

The Gandharva said: "O king, how can you survive, when Indra hurls his bolt at you?"

Even as he said this, the clouds above thundered and everyone knew that the god of the thunderbolt was coming, and trembled in fear.

The king was in great fear and entreated Samvarta to save him.

"Fear not," said Samvarta to the king, and he proceeded to put the power of his penance into action.

Indra, who had come to do battle, was compelled to change over to benevolent peace and to take part in the yajna as the radiant god of sacrifices. He received the burnt offering in proper form and retired. Brihaspati's plan of envy failed miserably. Brahmacharya triumphed. Envy is a deadly sin. It is a universal disease. If Brihaspati who could defeat the goddess of knowledge herself in learning became a victim to envy, what is there to say about ordinary mortals?

100. UTANGA

WHEN the battle was over, Krishna bade farewell to the Pandavas and went to Dwaraka. While on his way, he met his old brahmana friend Utanga. Krishna stopped and descending from his chariot saluted the brahmana.

Utanga returned the greeting and proceeded to make the usual inquiries about the health and welfare of relatives. "Madhava, do your cousins the Pandavas and the Kauravas love one another as brothers should? Are they well and flourishing?" he asked.

The innocent recluse had not heard about the great battle that had been fought. Krishna was astounded at the question of his brahmana friend. For a while, he stood silent not knowing what to say in reply. Then he softly disclosed what had happened.

"Sir, a terrible battle had been fought by the Pandavas and the Kauravas, I tried hard and applied every means to prevent the fight and make peace between them. But they would not listen. Almost all of them have perished on the field of battle. Who can stop the hand of fate?" Then he related all that had happened.

When Utanga heard the narrative, he was exceedingly wroth. With eyes red with indignation he spoke to Madhava: "Vasudeva, were you there standing by and did you let all this happen? You have indeed failed in your duty. You have surely practised deceit and led them to destruction. Prepare now to receive my curse!" Vasudeva smiled and said: "Peace, peace! Calm yourself. Do not use up the fruit of your great penances in this anger. Listen to what I say and then, if you like, you may pronounce your curse."

Krishna pacified the indignant brahmana and appeared to him in his all-embracing form, the Viswarupa.

"I am born in various bodies from time to time to save the world and establish the good. In whatever body I am born, I must act in conformity with the nature of that body. When I am born as a Deva, I act as a Deva does. If I appear as a Yaksha or as a Rakshasa, I do everything like a Yaksha or a Rakshasa. If I am born as a human being, or as a beast, I do what is natural to that birth and complete my task. I begged very hard of the ignorant Kauravas. They were arrogant and intoxicated by power and paid no heed to my advice. I tried to intimidate them. Therein also I failed. I was in wrath and showed them even my Viswarupa. Even that failed to have an effect. They persisted in wrongdoing. They waged war and perished. O best among brahmanas, you have no reason to be angry with me."

After this explanation of Krishna, Utanga recovered his calm. Krishna was, delighted.

"I wish to give a boon to you. What would you like?" said Krishna.

"Achchyuta," said Utanga, "is it not enough I have seen Thee and Thy Form Universal? I do not desire any further boon."

But Krishna insisted and the desert wandering simple brahmana said: "Well, my Lord, if you must give me some boon, let me find water to drink whenever I might feel thirsty. Give me this boon."

Krishna smiled. "Is this all? Have it then," he said, and proceeded on his journey.

One day Utanga was very thirsty and, unable to find water anywhere in the desert, he bethought himself of the boon he had received.

As soon as be did this, a Nishada appeared before him, clothed in filthy rags. He had five hunting hounds in leash and a water-skin strapped to his shoulder.

The Nishada grinned at Utanga and saying, "You seem to be thirsty. Here is water for you," offered the bamboo spout of his water-skin to the brahmana to drink from.

Utanga, looking at the man and his dogs and his water skin, said in disgust: "Friend, I do not need it, thank you." Saying this, he thought of Krishna and reproached him in his mind: "Indeed, was this all the boon you gave me?"

The outcaste Nishada pressed Utanga over and over again to quench his thirst, but it only made Utanga more and more angry and he refused to drink. The hunter and his dogs disappeared.

Seeing the strange disappearance of the Nishada, Utanga reflected: "Who was this? He could not have been a real Nishada. It was certainly a test and I have blundered miserably. My philosophy deserted me. I rejected the water offered by the Nishada and proved myself to be an arrogant fool."

Utanga was in great anguish. A moment later Madhava himself appeared with conch and discus. "O Purushottama!" exclaimed Utanga; "you put me to a difficult trial. Was it right of you to try me thus? Make an untouchable offer unclean water to me, a brahmana, to drink. Was this kind?" asked Utanga. Utanga spoke in bitter tones.

Janardana smiled. "O Utanga, for your sake, when you put my boon into action, I asked Indra to take amrita to you and give it to you as water. He said he could not give to a mortal what would give him immortality, while he was willing to do anything else. But I prevailed upon him and he agreed to take amrita and give it to you as water, provided I let him do it as a Chandala and tested your understanding and found you willing to take water from a Chandala. I accepted the challenge believing you had attained jnana and transcended externals. But you have done this and made me suffer defeat at Indra's hands." Utanga saw his mistake and was ashamed.

101. A POUND OF FLOUR

WHEN Yudhishthira was crowned and installed as king after the Kurukshetra battle, he performed an aswamedha yajna. As was the custom on occasions of this great horse sacrifice, all the princes of the land gathered on invitation and the yajna was completed in great splendor. The brahmanas and the poor and the destitute people, who had come in great numbers from all parts of the country, received bounteous gifts. Everything was done in magnificent style and in conformity With the injunctions relating to the sacrifice.

From somewhere unseen, a weasel suddenly appeared right in the middle of the assembled guests and priests in the great pavilion and, after rolling on the ground laughed a loud human laugh as if in derision. The priests were alarmed at this strange and unnatural occurrence and wondered whether it was some evil spirit that had come to pollute and disturb the sacred rites.

The weasel's body was on one side all shining gold. This remarkable creature turned round and took a good view of the assembly of princes and learned brahmanas that had come from various countries and gathered in that great pavilion and began to speak:

"Princes assembled and priests, listen to me. You no doubt believe that you have completed your yajna in splendid style. Once upon a time, a poor brahmana who lived in Kurukshetra made a gift of a pound of maize flour. Your great horse sacrifice and all the gifts made in that connection are less than that small gift of the Kurukshetra brahmana. You seem to think too much of your yajna. Pray, be not so vain about it."

The gathering was amazed at this strange and impertinent speech of the golden weasel. The brahmana priests, who had performed the sacrificial rites, went up to the weasel and spoke to it:

"Wherefrom and why have you come to this yajna, performed by good and worthy men? Who are you? Why do you utter words of scorn about our sacrifice? This aswamedha has been duly completed in every detail in accordance with sastraic injunctions. It is not proper that you should speak derisively of our great sacrifice. Everyone that has come to this yajna has been duly attended to and has been accorded suitable honors and gifts. Everyone is pleased with the gifts and returns happy and contented. The mantras have been chanted perfectly and the oblations duly offered. The four castes are pleased. Why do you speak as you do? Do explain yourself."

The weasel laughed again and said: "O brahmanas, what I said is true. I do not grudge the good fortune of king Yudhishthira or the good fortune of any of you. It is not envy that makes me say this. The yajna, which you have just completed so showily, is not in truth as great an act as that gift of the poor brahmana, which I have seen. And in reward for his gift, he and his wife, son and daughter-in-law were immediately taken to swarga. Listen to my story which is a true narrative of what I saw myself. Long before you waged your battle there, a brahmana, lived in Kurukshetra, who obtained his daily food by gleaning in the fields. He and his wife, son and daughter-in-law, all four lived in this manner. Everyday in the afternoon they would sit down and have their only meal for the day. On days when they failed to find enough grain, they would fast until the next afternoon. They would not keep over any thing for the next day if they got more than they required for the day. This was the strict unchhavritti discipline they had pledged themselves to observe. They passed their days thus for many years, when a great drought came and there was famine all over the land. All cultivation ceased and there was neither sowing nor harvesting nor any grain scattered in the fields to be gleaned. For many days the brahmana and his family starved. One day, after wandering in hunger and heat, with great difficulty they came home with a small quantity of maize, which they had gathered. They ground it and after saying their prayers they divided the flour into four equal parts and, offering thanks to God, sat down eagerly to eat. Just then, a brahmana entered and he was exceedingly hungry. Seeing an unexpected guest arrive, they got up and made due obeisance and asked him to join them. The pure-souled brahmana and his wife and son and daughter-in-law were exceedingly delighted to have the good fortune of receiving guest at that juncture. 'Oh best of brahmanas, I am a poor man. This flour of maize was obtained in accordance with dharma. Pray accept this. May blessings attend on you,' said the brahmana of Kurukshetra and gave his share of the flour to the guest. The guest ate it with avidity but he was still hungry when he had finished. Seeing his hungry and unsatisfied look, the brahmana was grieved and did not know what to do, when his wife said: 'Lord, give my share also to him. I shall be glad if the guest's hunger he satisfied.' Saying this, she handed her share of the flour to her husband to be given to the guest. 'Faithful one,' said the brahmana, 'the beasts and the birds and all the animals tend the females of their species with care. May man do worse? I cannot accept your suggestion. What shall I gain in this or in the other world if I leave you to starve and suffer hunger, you who help me and serve me to do the sacred duties of a householder's life? Beloved one, you are now skin and bone and famished and exceedingly hungry. How can I leave you to suffer in that condition and hope to attain any good by feeding the guest? No, I cannot accept your offer.' 'You are versed in the sastras, best of brahmanas', replied the wife. 'Is it not true that dharma, artha and all the objects of human activity are to the common and equal benefit of both of us who have been joined together? Do look on me with compassion and take my share of the flour and satisfy the requirements of this our guest. You are hungry as I am and you should not make any distinction between us. I entreat you not to deny my request.' The brahmana yielded and took the wife's share and gave it to the guest who took it greedily and ate it. But he was still hungry! Great was the distress of the poor brahmana of Kurukshetra. His son, who saw this, came forward. 'Father, here is my share,' said he. 'Give it to this guest who seems to be still hungry. I shall be indeed happy if we shall thus be able to fulfil our duty.' The father's distress increased. 'Child!' he exclaimed, 'old men can stand starvation. Youth's hunger is severe. I am not able to find it in my heart to accept what you say.' The son insisted: 'it is the duty of the son to look after his father in his declining years. The son is not different from the father. Is it not said that the father is born afresh in his son? My share of the flour is yours in truth. I beg of you to accept what I give and feed this hungry guest.' 'Dear boy, your nobility and your mastery over the senses fill me with pride. Blessing on you. I shall accept your share!' said the father, and he took the son's flour and gave it to the guest to eat. The guest ate the third part of the flour also but he was still hungry! The brahmana, who lived on scattered grain, was confused. While he was in distress, not knowing that to do, his daughter-in-law addressed him thus: 'Lord, I shall give my share too and gladly complete our efforts to feed this guest. I beg of you to accept it and bless me, your child, for, by that, I shall have eternal good as my reward.' The father-in-law was sad beyond measure. 'O girl of spotless character, pale and emaciated as you are from starvation, you propose to give your part of the food also to me, so that I may earn merit by giving it to this guest. If I accept your offer, I shall indeed be guilty of cruelty. How could I possibly look on when you wither in hunger?' The girl would not listen. 'Father, you are lord of my lord and master, preceptor of my preceptor, god of my god. I implore you to accept my flour. Is not this body of mine dedicated wholly to serve my lord? You should help me to attain the good. Do take this flour, I entreat you.' Thus implored by his daughter-in-law, the brahmana accepted her share of the flour and blessed her saying: 'Loyal girl, may every good be yours!' The guest received this last portion avidly and ate it and was satisfied. 'Blessed is your hospitality, given with the purest intent and to the uttermost of your capacity. Your gift has leased me. Lo there, the gods are showering flowers in admiration of your extraordinary sacrifice. See the gods and the Gandharvas have come down in their bright chariots with their attendants to take you with your family to the happy regions above. Your gift has achieved swarga for you, as well as for your ancestors. Hunger destroys the understanding of men. It makes them go aside from the path of rectitude. It leads them to evil thoughts. The pious, when suffering the pangs of hunger, lose their steadfastness. But you have, even when hungry, bravely set aside your attachment to wife and son and placed dharma above all else. Rajasuya sacrifices and horse sacrifices completed in splendor, would pale into insignificance before the great sacrifice you have done through this single act of hospitality. The chariot is waiting for you. Enter and go to swarga, you and your family.' Saying this the mysterious guest disappeared."

Having related this story of the Kurukshetra brahmana who lived by gleaning scattered ears of corn in the field, the weasel continued:

"I was nearby and caught the fragrance wafted from that flour of the brahmana. It made my head all gold. I then went and rolled in joy on the ground where some of the flour had been scattered. It made one side of me into bright gold. I turned on the other side but there was no more flour left and that part of me is still as it was. Desirous of getting my body made all gold, I have been trying every place where men perform great yajnas and penances. I heard that Yudhishthira of world fame was performing a yajna and came here, believing that this sacrifice might come up to the standard. But I found it did not. So, I said that your great aswamedha was not so great as the loft of flour which that brahmana made to his guest." The weasel then disappeared.

102. YUDHISHTHIRA RULES

MAN pursues madly the object of his desire until it is got. When it is in his possession, he is soon satisfied, but he becomes the slave of ever-fresh longings and fresh griefs and finds no peace.

Although to fight and to kill his enemies is a Kshatriyas dharma, what joy can one gets out of power and position and wealth acquired by slaughter and grief inflicted on brothers and near relations? It was this that Arjuna pointed out in his powerful plea before Krishna when the battle commenced. Krishna in answer, explained the principles of man's activities and the proper discharge of one's duties. But, what Arjuna felt and argued had also a great deal of force and there was more truth in it than appeared on the surface.

The Pandavas defeated the Kauravas and became the unquestioned sovereigns of the land. They took up their duties and discharged them according to dharma. But, they found not in victory, the joy that they had expected.

"When the Pandavas won and obtained the kingdom, how did they treat Dhritarashtra?" asked king Janamejaya, and Vaisampayana, who recited Vyasa's Mahabharata to the king, tells the story.

The Pandavas with the utmost respect treated Dhritarashtra, who was plunged in a sea of grief. They tried to make him happy. They did nothing to make him feel humiliated. Yudhishthira issued no orders except with his approval. Gandhari, whose hundred sons had disappeared like dream-gold, was looked after by Kuntidevi with loving and sisterly devotion and Draupadi dutifully ministered to them both, with equal respect.

Yudhishthira furnished Dhritarashtra's house with rich seats and beds and decorations and all else that was wanted. He sent from the royal kitchen most dainty and palatable dishes prepared for him. Kripacharya, lived with Dhritarashtra and kept him company. Vyasa comforted him with instructive stories of olden times, calculated to assuage his sorrow.

In the administration of affairs of the State, Yudhishthira consulted Dhritarashtra and conducted himself so as to give him the feeling that in truth the kingdom was ruled on his behalf and that he, as the eldest member of the family, was still the supreme authority.

Yudhishthira was most careful in his speech, never to allow himself to say anything to cause pain to the bereaved old man. The princes, who came to Hastinapura from all parts of the world, gave Dhritarashtra the same honors; as they did of old, as if he were still the emperor.

The women attendants gave Gandhari no occasion to feel her fallen estate. Yudhishthira had instructed his brothers most strictly that nothing should be done to cause the slightest pain to their uncle, who had lost all his sons.

The brothers, with perhaps the exception of Bhima, followed this injunction faithfully. Dhritarashtra too conducted himself lovingly towards the Pandavas. He showed no ill will towards them even as they showed him no unkindness. The Pandavas behaved unexceptionably towards their old uncle. After a time, however, Bhima began on occasions to give cause for offence. He would sometimes, in impatience, countermand the old man's instructions. He would let fall in Dhritarashtra's hearing words like "Those perverse cousins of ours have themselves to thank for their destruction."

It was not possible for Bhima to forget or forgive Duryodhana, Karna or Duhsasana. Gandhari felt intensely grieved when she noticed that Bhima uttered words, which pained Dhritarashtra. She was, however, a noble and enlightened soul. Whenever she felt pained at what Bhima said, she would look at Kunti and find peace. For Kunti was a veritable embodiment of dharma and inspired forbearance. Fifteen years passed in this manner.

103. DHRITARASHTRA

FIFTEEN years passed under king Yudhishthira's reign, when old Dhritarashtra found himself utterly unable any longer to bear the burden of grief.

Hurt by Bhima's occasional reproaches, he found no heart to accept the courtesies and comforts provided under king Yudhishthira's orders. Unknown to the Pandavas, he secretly fasted and underwent hard penances.

Gandhari too observed manifests and inflicted privation on her. And one day Dhritarashtra sent for Dharmaputra and spoke to him thus:

"Son, blessings on you. I have spent fifteen happy years under your roof. You have tended me most lovingly. I have made gifts and offerings to ancestors and fulfilled all my desires in that respect. Bereaved Gandhari, laying aside her own grief, has ministered to my physical wants all these years. My cruel sons, who committed unforgivable wrong to Draupadi and deprived you of your lawful inheritance, perished on account of their sins. But they fought like brave soldiers and died in the battlefield and have gone to the happy regions reserved for the brave. The time has come when with Gandhari I must do what has to be done for our next state. You know what the sastras have lain down. I must now go to the forest. These robes must be replaced by bark and tattered old clothes, suitable for the life of Vanaprastha. I desire to go and live in the forest, praying for your good. I want your permission for this. Let me follow the practice of our fathers. As king, you will share in the fruits of my penance."

Yudhishthira received a shock when he saw Dhritarashtra and heard him say this. "I did not know," he said, "that you had been fasting and sleeping on the bare ground and mortifying your flesh in this manner. My brothers too were unaware of this. I was misled into believing you were well looked after and happy. Father, you have suffered grief, for which there can be no solace. I see no good in kingdom or pleasures. I am a sinner. Desire and ambition deceived me into this. Let your son Yuyutsu be king, or anyone else you choose. Or if you will do so, you yourself may take up the duties of king and look after the people. I shall go to the forest. Let me terminate this chapter of error. I implore you to save me from further obloquy and burning shame. I am not the king. You are the king. You ask me for permission to go. How then can I give or refuse permission to you? Let me assure you that my anger against Duryodhana is a thing of the past, gone without a trace. Fate willed it and engulfed us all in confusion of mind. And events happened which were not in our control. We are your children, even like Duryodhana and his brothers. Gandhari and Kunti is alike mother to me and command equal regard and filial affection from me, their child. If you go away to the forest, I must go with you and serve you there. If you retire to the woods and leave me here, what joy shall I have in kingship? I prostrate myself before you and implore you to forgive the errors we have been guilty of. Serving you will give me true joy and peace of mind. Give me that opportunity and privilege. Do not desert me."

Dhritarashtra was deeply moved. But he said: "Kunti's beloved son, my mind is fixed on going to the forest and on penance. I can find no peace otherwise now. I have lived under your roof for many years. You and all your people have served me with unstinted devotion. You must permit me now to fulfil my wish and let me go."

Having thus spoken to Yudhishthira, who stood with clasped hands and trembling with agitation, Dhritarashtra turned to Vidura and Kripacharya: "I beg of you to comfort the king and make him grant my prayer. My mind is fixed on the forest. I am unable to speak any more. I am feeling dry in my throat. Perhaps, it is due to age. I have talked too much. I am tired." Saying this, he leaned helplessly on Gandhari and swooned.

Yudhishthira was unable to bear this distress of the grand old man, who had possessed the sinews of an elephant and had had strength enough to crush the metal figure of Bhima into powder.

How lean he had become now and emaciated, with his bones showing through his skin, piteously leaning senseless on Gandhari like one destitute.

"Have I caused all this?" he reproached himself. "Miserable and unworthy am I, ignorant of dharma, devoid of intelligence. A curse on my learning!"

He sprinkled water on Dhritarashtra's face and caressingly stroked him with his soft hands.

When the old man recovered, he tenderly clasped the Pandava to his bosom and muttered: "My dear boy, how sweet is your touch! I am happy."

Then Vyasa entered. When he was acquainted with what had happened, he said to Yudhishthira:

"Do what Dhritarashtra, eldest of the Kurus, desires. Let him go to the forest. He is old. All his sons have gone before him. It is not possible for him much longer to bear his grief. Gandhari, whom God has blessed with enlightenment, has borne her sorrows with courage. Do not stand in the way of their wishes. Let not Dhritarashtra pine away and die here. Let him go and live among the honeyladen flowers of the forest and breathe their fragrance, leaving the cares of the world behind. The dharma of kings is to die in battle or to spend their last days in retirement in the forest. Dhritarashtra has ruled the kingdom and performed yajnas. When you were in the wilderness for thirteen years, he enjoyed the wide earth through his son and gave bounteous gifts. You left him nothing to desire. The time has come for him to do penance. Let him go with your hearty consent, and without anger in his heart."

Dharmaraja said: "So be it!"

Then Vyasa returned to his hermitage.

104. The Passing Away Of The Three

WHEN Yudhishthira at last gave his consent for Dhritarashtra's retirement to the forest, Dhritarashtra and Gandhari went back to their residence and broke their fast.

Kunti sat with Gandhari and they ate together. Dhritarashtra asked Yudhishthira to sit by him and gave him his last blessings.

Then the old man stepped out and, with his hand resting on Gandhari's shoulder, slowly walked out of the city on his journey to the forest.

Gandhari, who, because her lord and husband was blind, gave up the use of her eyes and wrapped her face with a cloth all her life, placed her hand on Kunti's shoulder and slowly walked along, thus guided.

Kunti had decided in her mind to go with Gandhari to the forest. As she walked on, she was speaking to Yudhishthira: "Son, do not ever let your speech be angry when you speak to Sahadeva. Remember with love Karna who died a hero's death on the battlefield. He was my son, but I committed the crime of not disclosing it to you. Look after Draupadi with unfailing tenderness. Do not ever give cause for grief to Bhima, Arjuna, Nakula and Sahadeva. Keep this ever in mind, son. The burden of the family is now wholly on you."

Dharmaputra had till then believed that Kunti was accompanying Gandhari only for a distance to say goodbye. When he heard her speak thus, he was taken aback and was speechless for a few minutes.

When he recovered from the shock he said: "Mother, not thus! You blessed us and sent us to battle. It is not right you should now desert us and go to the forest."

Yudhishthira's entreaties were however of no avail. Kunti held to her purpose.

"I must join my lord and husband wherever he be now. I shall be with Gandhari and go through the discipline of forest life and soon join your father. Go back unagitated. Return to the city. May your mind ever stand steady on dharma." Thus did Kunti bless her illustrious son and depart.

Yudhishthira stood speechless. Kunti went on her way, looking back occasionally at him and her other sons.

Each with hand on the shoulder of the other, this picture of the three elders of the tribe wending their way to the forest, leaving their sons behind, is painted by the poet so vividly that it fills the reader with solemn grief, as if the parting happened in his own family now.

Dhritarashtra, Gandhari and Kunti spent three years in the forest. Sanjaya was with them. When one day, Dhritarashtra finished his ablutions and returned to their hermitage, the forest had caught fire.

The wind blew and the flames spread everywhere. The deer and the wild boars ran in herds hither and thither, and rushed madly to the pools.

Dhritarashtra told Sanjaya: "This fire will envelop us all. You had better save yourself."

Saying this, the blind old king, Gandhari with her eves blindfolded and Kunti sat down on the ground, the three of them, facing eastwards in yoga posture and calmly gave themselves up to the flames.

Sanjaya, who had been to the blind king, throughout all his days, his only light and was dear to him like life itself, spent the rest of his days in the Himalayas as a sanyasin.

105. KRISHNA PASSES AWAY

KRISHNA ruled at Dwaraka for thirty-six years after the Kurukshetra battle was over.  The Vrishnis, the Bhopas and other branches of the Yadavas belonging to Krishna's tribe spent their days in unrestrained self-indulgence and luxury. They lost all sense of discipline and humility.

Once, some rishis came to Dwaraka. The arrogant and irreverent Yadavas mocked these rishis with a practical joke. They dressed up one of their young men like a woman and, presenting him to the revered guests, said: "O ye learned men, tell us whether this lady will have a boy or a girl."

The rishis saw through the irreverent joke and said in anger: "This person will give birth to a mace, not a boy or a girl and that mace will prove to be Yama to your tribe and destroy you all." The rishis departed after pronouncing this curse.

The foolish Yadavas were rather perturbed at this unpleasant ending of what they had thought was a good joke.

Next day, they were in consternation to see that Samba, the man who had been dressed up in female clothes, developed labor pains and lo and behold, gave birth to a mace! This filled them with terror because they felt that their end was near as the rishis had cursed.

They deliberated long and finally ground the mace to fine powder, which they scattered in the sea, and thought they, had thus disposed of the danger.

Nothing happened for some time. Seasons passed. The rains came and on the beach, near where they had strewn the fine dust of the awful club, there sprang up a dense, crop of rushes.

When the Yadavas saw this, they were curious and amused, for they had forgotten all about the curse of the revered guests.

One day, long after, the Yadavas went to the beach for a picnic and spent the whole day in dance and drink and revelry. The liquor began to work.

At first merry, then pugnacious, they began to talk without restrain, raking up old offences and quarrelling, on slight cause with one another. Among the Yadavas, Kritavarma had fought on the side of the Kauravas and Satyaki on that of the Pandavas.

"Would any Kshatriya attack and kill sleeping soldiers, O Kritavarma? You have brought a great and lasting disgrace on our tribe," said Satyaki, taunting Kritavarma, and a number of drunken Yadavas applauded the attack. Kritavarma could not bear the insult.

"Like a butcher, you slaughtered the great Bhurisravas when seated in yoga after his right hand was cut off and you, coward, dare to taunt me," he exclaimed and a number of the revelers joined him and began to scoff at Satyaki for his barbarous deed.

Soon, all the Yadavas were in the quarrel on one side or the other and presently from words they came to blows, which swiftly developed into a free fight.

Satyaki, with his sword drawn, sprang upon Kritavarma and cut his head off, exclaiming: "Here is the end of the coward who killed sleeping soldiers! "

Others immediately fell upon Satyaki with their drinking bowls and pots and anything they could lay hands upon.

Pradyumna, Krishna's son, joined the fray to rescue Satyaki and there was a desperate melee in which both Satyaki and Pradyumna were killed.

Krishna knew that the destined hour was come, and plucking the tall rushes, which fringed the beach, laid about him with them indiscriminately.

This led to every one of the Yadavas doing the same and there was great indiscriminate slaughter. The rishis' curse had begun to work.

The rushes that had grown out of the mace became each one of them a mace as it was plucked by the doomed men in their unreasonable fury. They used them on one another with deadly effect and soon all of them were destroyed in this drunken brawl.

Balarama, who was seeing all this, was overwhelmed with shame and disgust and sank to the ground. He gave up his life as he lay in a yoga trance. Balarama passed away into the ocean in a stream of light, which issued from his forehead like a silver serpent. Thus ended the avatar of Narayana in Balarama.

Krishna saw all his people thus destroy themselves as predestined. When he saw the passing of Balarama, he roamed about in deep meditation in the wilderness, pondering on the completion of his avatar. "The time has come for me to go," he said to himself and, lying on the ground fell asleep.

In that wooded beach, a hunter, prowling for game, saw Vasudeva lying on the ground among the shrubs. From a distance, the hunter mistook Krishna for a wild animal resting on the ground.

He bent his bow and shot an arrow at the prostrate figure which, piercing his foot in the insteep, went full through his body. Thus did the great Vasudeva depart from the world of men.

106. Yudhishthira's Final Trial

To Hastinapura came the sad tidings of the death of Vasudeva and the destruction of the Yadavas. When the Pandavas received the news, they lost all remaining attachment to life on earth.

They crowned Parikshit, son ofAbhimanyu, as emperor and the five brothers left the city with Draupadi. They went out on a pilgrimage, visiting holy places and finally reached the Himalayas.

A dog joined them somewhere and kept them company all along. And the seven of them climbed the mountain on their last pilgrimage. As they toiled up the mountain path one by one fell exhausted and died.

The youngest succumbed first. Draupadi, Sahadeva and Nakula were released from the burden of the flesh one after another. Then followed Arjuna and then great Bhima too.

Yudhishthira saw his dear ones fall and die. Yet, serenely he went on not giving way to grief, for the light of Truth burned bright before him. Yudhishthira knew what was shadow and what was substance.

The dog still followed Yudhishthira. The lesson enforced by the poet in this episode of the dog is that dharma is the only constant companion in life's journey.

It was dharma who, in the shape of the dog, followed Yudhishthira up the wearisome mountain path, when his brothers and wife had gone leaving him alone.

Finally, when he reached a great height, Indra appeared in his chariot.

"Your brothers and Draupadi have arrived before you. You have lagged behind, burdened with your body. Ascend my chariot and go with me in the flesh. I have come to take you," said Indra. But when Yudhishthira went up to take his seat in Indra's chariot, the dog also climbed up.

"No, no," said Indra. "There is no place for dogs in swarga," and pushed the dog away.

"Then there is no room for me either," said Yudhishthira, and refused to enter the heavenly chariot if he had to leave his faithful companion behind.

Dharma had come to test Yudhishthira's loyalty and he was pleased with his son's conduct. The dog vanished from sight. Yudhishthira reached swarga. There, he saw Duryodhana.

The Kuru prince was seated on a beautiful throne and he shone with the splendor of the sun and around him stood in attendance the goddess of heroism and other angels. He did not see his brothers or anyone else. Yudhishthira was astonished.

"Where are my brothers, ye denizens of swarga?" asked Yudhishthira. "This man of greed, of limited vision, is here. I do not care to spend my time in his company. We were driven by this man's envy and spite to kill friends and relatives. We stood tied by dharma to inaction when, before our eyes, innocent Panchali, united to us in sacred wedlock, was dragged to the Hall of the Assembly and insulted under the orders of this wicked man. I cannot bear the sight of this man. Tell me, where are my brothers? I wish to go where they are." Saying this Yudhishthira averted his eyes from where Duryodhana was seated in glory.

Then Narada, the heavenly rishi of encyclopedic knowledge, smiled disapprovingly at Yudhishthira and said: "Renowned prince, this is not right. In swarga, we harbor no ill will. Do not speak in this manner about Duryodhana. The brave Duryodhana has attained his present state by force of kshatriya dharma. It is not right to let the things of the flesh stay in the mind and breed ill will. Do follow the law and stay here with king Duryodhana. There is no place in swarga for hatred. You have arrived here with your human body; so it is that you have these inappropriate feelings. Discard them, son!"

Yudhishthira replied:

"O sage, Duryodhana, who did not know right from wrong, who was a sinner, who caused suffering to good men, who fed enmity and anger and who brought death to countless men, has attained this swarga of warriors. Where is that region of greater glory, which must be the abode of my brave and good brothers and Draupadi? I am eager to see them and Karna, and also all the friends and princes who gave up their lives in battle for me. I do not see them here. I desire to meet again Virata, Drupada, Dhrishtaketu and Sikhandin, the Panchala prince. I long to see the dear sons of Draupadi and Abhimanyu. I do not see them here. Where are they, who threw their bodies into the blazing fire of battle for my sake, like ghee in the sacrifice? I do not see any of them here. Where are they all? My place must be among them. At the close of the battle, my mother Kunti wanted me to offer libations for Karna also. When I think of it, even now, grief overwhelms me. In ignorance of his being my own blood brother, I caused Karna to be slain. I am eager to see him. Bhima, dearer to me than life, Arjuna, who was like Indra him self, the twins Nakula and Sahadeva and our dear Panchali, steadfast in dharma, I long to see and be with them all. I do not wish to be in heaven, for what good is it for me to be here, away from my brothers? Wherever they may be, that me is swarga; not this place!"

The angels, who heard this, replied:

"O Yudhishthira, if you indeed desire to be with them, by all means, you may go at once. There is no need to delay," and they ordered an attendant to take Yudhishthira.

So, the messenger proceeded in front and Yudhishthira followed him. As they went along, it soon became dark and in the gathering gloom could be dimly seen things weird and revolting.

He waded through slippery slime of blood and offal. The path was strewn with carrion and bones and dead men's hair. Worms were wriggling everywhere and there was an insufferable stench in the air. He saw mutilated human bodies everywhere.

Yudhishthira was horrified and confused. A thousand thoughts tortured his mind as he proceeded.

"How far have we to go yet on this road? Where indeed are my brothers? Tell me, my friend," he enquired of the messenger in deep anguish.

The messenger quietly replied: "If you so desire, we may turn back." The foul odors of the place were so sickening that for a moment Yudhishthira was minded to go back.

But just then, as if divining his intention, vaguely familiar voices rose all around in loud lamentation. "O Dharmaputra, do not go back! Stay here for a few minutes at least. Your presence has given us momentary relief from torture. As you came, you have brought with you a whiff of air so sweet and pure that we have found a little relief in our agony. Son of Kunti, the very sight of you gives us comfort and mitigates our suffering. O stay, be it for ever so short a time. Do not go back. While you are here, we enjoy a respite in our torture." Thus the voices pleaded.

Hearing the loud lamentations that thus came from all around him, Yudhishthira stood in painful bewilderment. Overwhelmed with pity at the poignant anguish in faintly remembered voices, he exclaimed:

"Alas wretched souls! Who are ye that lament like this? Why are you here?"

"Lord, I am Karna," said a voice.

"I am Bhima," said another.

"I am Arjuna," cried a third voice.

"Draupadi," cried another voice in piteous tone.

"I am Nakula," "I am Sahadeva," "We are Draupadi's sons," and so on, came mournful voices from all around, till the accumulated pain was more that Yudhishthira could bear.

"What sin indeed have these been guilty of?" cried he. "Dhritarashtra's son Duryodhana, what good deeds did he do to sit like Mahendra in heaven, while these are in hell? Am I dreaming or am I awake? Is my mind deranged? Have I gone crazy?"

Overwhelmed by anger, Yudhishthira cursed the gods and denounced dharma. He turned to the angel attendant and said sharply: "Go back to your masters. I shall stay here where my dear brothers, for no other sin than devotion to me, are consigned to the tortures of hell. Let me be with them."

The messenger went back and conveyed to Indra what Yudhishthira had said.

Thus passed the thirteenth part of a day. Then Indra and Yama appeared before Yudhishthira where he stood in anguish. When they came, the darkness rolled away and the horrid sights disappeared. The sinners and their suffering were no more to be seen. A fragrant breeze blew as Yama, the god of dharma, smiled on his son Yudhishthira.

"Wisest of men, this is the third time I have tested you. You chose to remain in hell for the sake of your brothers. It is inevitable that kings and rulers must go through hell if only for a while. So it was that for the thirtieth part of a day you too were doomed to suffer the pangs of hell. Neither the illustrious Savyasachi (Arjuna) nor your beloved brother Bhima is really in hell. Nor Karna the just, nor anyone else who you thought had been consigned to suffering. It was an illusion designed to test you. This is not hell, but swarga. Do you not see there Narada whose travels cover the three worlds? Cease grieving."

Thus said Yama to Dharmaputra, who, thereupon, was transfigured. The mortal frame was gone and he was a god. With the disappearance of the human body, also disappeared all trace of anger and hatred.

Then Yudhishthira saw their Karna and all his brothers and the sons of Dhritarashtra also, serene and free from anger, all having attained the state of the gods. In this reunion, Yudhishthira at last found peace and real happiness.

GLOSSARY

Abhimanyu : Son of Arjuna and Subhadra who was married to Uttara, daughter of King Virata.

Acharya : Teacher or Guru.

Achuta : A synonym of Sri Krishna.

Adhiratha  : Karna's foster-father.

Agastya  : A great sage whose life-story the Pandavas learnt while on pilgrimage to holy places is wife Lopamudra was equally a great sage in her own right.

Agnihotra : A sacrifice to God Agni.

Airavata  : Indra's elephant.

Ajatasatru  : Having no enemy, friend of all born things, an epithet of Yudhishthira.

Akshayapatra :  A wonderful vessel given to Yudhishthira by the Sun god which held a never-failing supply of food.

Alambasa  : A Rakshasa friend of Duryodhana who had joined his forces but Satyaki compelled him to flee from the battlefield.

Amrit :  Ambrosia, the food of the gods, which makes the partaker immortal.

Anga  : Mlechchha kings, a Kaurava supporter.

Arani :  An upper and a lower piece of wood used for producing fire by attrition.

Artha (Wealth) : one of the objects of human life, the others being Dharma, (righteous- ness), Kama (satisfaction of desires), Moksha (spiritual salvation).

Arundhati :  Wife of sage Vasishtha.

Ashtavakra : A towering scholar while still in his teens.

Asita :  A sage who held that gambling was ruinous and should be avoided by all wise people.

Asmaka  : A Kaurava warrior who attacked Abhimanyu.

Astra :  A missile charged with power by a holy incantation.

Aswamedha Yajna  : A horse sacrifice.

Aswathama :  Son of Dronacharya and last supreme commander of the Kaurava force.

Bahlika, Dasharna, : States the kings of which were Kalinga, Magadha, friendly to the Pandavas, Matsya, Panchala, Salva

Baladev  : Balarama, elder brother of Sri Krishna.

Balarama  : Elder brother of Sri Krishna.

Balarama  : An avatar or incarnation of Adisesha the thousand-hooded serpent on which Lord Mahavishnu reclines in Vaikuntha.

Bakasura  : A voracious, cruel and terribly strong Rakshasa or demon who lived in a cave near the city  of Ekachakrapura whom Bhima killed to the great relief of the citizens.

Bhagadatta  : King of Pragjyotisha, a Kaurava ally.

Bhagawan :  Form of address to Gods and great rishis, example- Bhagawan Sri Krishna, Narada,  Vyasa.

Bharata : Son of Kaikeyi and King Dashratha, stepbrother of Rama, who was exceptionally devoted to and loved Rama.

Bharadwaja :  A rishi, father of Yavakrida.

Brahma :  Creator of the universe.

Brahmastra :  A divine weapon, irresistible, one given by Lord Brahma himself.

Brahmacharin  : A religious student, unmarried, who lives with his spiritual guide, devoted to study and service.

Brahmacharya : Celibacy, chastity; the stage of life of Vedic study in which chastity and service are essential.

Brihadaswa  : A great sage who visited the Pandavas in their forest hermitage and reminded them of King Nala of Nishadha who also lost his kingdom in the game of dice and who deserted his wife Damayanti because of a curse but ultimately regained both,

Brihadratha : Commander of three regiments reigned over Magadha and attained celebrity as a great hero, married the twin daughters of the Raja of Kasi. His two wives ate each half of a mango given by sage Kausika and begot half a child each. A Rakshasi recovered the two portions from a dustbin wherein they were thrown and when they accidentally came together, they became a chubby baby, which she presented to the king, saying it was his child, which later became known as Jarasandha.

Brihadyumna :  A King, a disciple of sage Raibhya.

Brihannola :  Name assumed by Arjuna while living at Virata's court in incognito.

Brihatbala  : A daring warrior who charged at Abhimanyu caught in the Kaurava army's net.

Bhima : The second Pandava brother who excelled in physical prowess as he was born of the wind-god.

Bhishmaka : King of Vidarbha, father of Rukmini and Rukma.

Bhishma  : The old grandsire to whose care were committed the five Pandavas by the rishis when the eldest Yudhishthira attained the age of sixteen for their proper upbringing including mastery of the Vedas, Vedanta and various arts especially those pertaining to the Kshatriyas. Later he intervened  but without success to bring about peace and understanding between the Kauravas and the Pandavas who ruled separately from Hastinapura and Indraprastha respectively. He was the eighth child of King Santanu and Ganga. Appointed supreme commander of the Kaurava armies.

Bhojas : A branch of the Yadava clan belonging to Krishna's tribe.

Bhuminjaya :   Another name of prince Uttara son of Virata who had proceeded to fight the Kaurava armies, with Brihannala as his charioteer.

Burisrwas :  One of the powerful kings on the side of the Kauravas.

Bibhatsu  : One of Arjuna's name meaning a hater of unworthy acts.

Chala :  A Kaurava warrior.

Chandala :  A person of a degraded caste, whose conduct was much below standard and whose cause pollution.

Charachitra :  A son of King Dhritarashtra who perished in the war

Chavadi  : Place of public assembly of the village. It is the property of the entire community. In it all  public business is transacted, and it serves also as the village club the headquarters of the village police and guest house for travellers.

Chekitana  : Head of one division of the Pandava army.

Chitra : A son of Dhritarashtra killed in the war.

Chitraksha  : One of the many sons of King Dhritarashtra who fell in the war

Chitrasena :  King of the Gandharvas who prevented the Kauravas from putting up their camp near  the pond where he himself had encamped.

Chitrayudha  : A Kaurava prince who laid down his life in the war.

Chitravarma  : A brother of Duryodhana who was killed in the war

Chitrangada  : Elder son of Santanu born of Matsyagandhi (Satyavati) who succeeded his father on the throne of Hastinapura.

Chitrasena :  A Kaurava warrior.

Daruka  : Sri Krishna's charioteer.

Dasaratha  : King of Ayodhya and Rama's father.

Darshana  : A country whose king attacked Bhagadatta's elephant in an effort to save Bhima.

Devadatta : Name of Arjuna's conch.

Devaki :  Mother of Sri Krishna.

Devata  : A sage who condemned the game of dice as an evil form of gambling and declared it unfit as entertainment for good people, as it usually offered scope for deceit and dishonesty.

Devavrata :  The eighth child of Santanu and Ganga who in time mastered the art yielding arms and learned the Vedas and Vedanta as also the sciences known to Sukra was crowned Yuvaraja  (heir apparent), but later vowed to celibacy and was known as Bhishma.

Devayani :  The beautiful daughter of Sukracharaya, preceptor of the demons, who fell in love with  Kacha, son of Brihaspati, preceptor of the Devas.

Devendra  : King of the Gods.

Dharma : Righteous course of conduct.

Dharmagranthi : Assumed named of Nakula at Virata's court.

Dharmananda :The delighted of Dharma, a name of Yudhishthira, the son of Dharma or Yama.

Dharmavyadha :  He possessed the secret of good life and lived in the city of Mithila. He was a meat-seller.

Dhananjaya  : One of the names of Arjuna.

Dhanusaksha  : A great sage whom Medhavi, son of sage Baladhi, once insulted. He took the form of a bull and butted at that mountain and broke it to pieces. Then Medhavi fell down dead.

Dhaumya :  Preceptor of the Pandavas, who accompanied them during their exile to the Kurijangala forest, singing Sama hymns addressed to Yama, Lord of Death.

Dhrishtadyumna : Supreme commander of the Pandava forces eldest brother of Draupadi.

Dhrishtaketu  : A kinsman of the Pandavas.

Dhritarashtra  : Elder son of Vichitravirya and Ambika, born blind, father of Duryodhana.

Dharmaputra  : The son of Yama, epithet of Yudhishthira.

Dhartarashtras : Sons of Dhritarashtra

Draupadi : Daughter of King Drupada, King of Panchala, who married all the five Pandavas though  Arjuna had won her in the Swayamvara, because of the vow that they would share everything in common.

Drona : Son of a Brahmana named Bharadwaja; married a sister of Kripa and a son Aswathama was born to them; learnt military art from Parasurama, the maser. Later he became the instructor to of the Kaurava and Pandava princes in the use of arms.

Drupada : King of Panchala, father of Draupadi who became the wife of the Pandavas

Duhsasana  : Duryodhana's brother who dragged Draupadi to the hall of assembly pulling her by her hair.

Durdhara :  A son of Dhritarashtra killed by Bhima in the war.

Durjaya  : A brother of Duryodhana who was sent to attack Bhima, to save Karna's life but lost his  own.

Durmarsha :  A son of Dhritarashtra killed by Bhima.

Durmata  : A son of Dhritarashtra who got killed by Bhima.

Durmukha  : A chariot-borne warrior on the Kaurava side.

Durvasa  : A sage known for his anger who visited the Kauravas.

Durvishaha :  A warrior fighting on the Kaurava side.

Dushkarma  : A warrior belonging to the Kaurava side.

Dussaha :  A son of Dhritarashtra killed by Bhima.

Dwaitayana  : A forest where the Kaurava, cows were being bred and housed.

Ganapati  : Amanuensis of Vvasa who agreed to write down without pause or hesitation the story of  the Mahabharata dictated by Vyasa.

Gandhari :  Dhritarashtra's wife and queen mother of the Kauravas.

Gandharvas :  A class of celestial beings regarded as specialists in music.

Gandiva : Arjuna's most potent bow.

Gangadwara : A place where sage Agastya and his wife performed penance.

Ghalotkacha  : Son of Bhima from demoness Hidimba.

Govinda : One of the epithets of Sri Krishna and Vishnu; it means a cow-keeper and refers to Krishna's occupation in Gokula, the colony of cowherds.

Guru : Revered preceptor, teacher.

Hamsa, Hidimbaka, Kamsa. : Allies of King Jarasandha; the last married the two daughters of Jarasandha. Also Krishna's step-uncle whom Krishna killed.

Halayudha : Plough-weaponed, an epithet of Balarama who wielded a plough as his weapon.

Hanuman :  Wise and learned monkey devotee of Sri Rama, who possessed extraordinary powers of discrimination and wisdom and who searched and found Sita in her confinement in Lanka.

Hastinapura : Capital city of the Kauravas.

Hrishikesha : Krishna.

Ilvala : This demon and his brother Vatapi hated brahmanas implacably. Ilvala would invite a brahman to a feast at which he would serve the meat of the goat into which his brother had turned he. After the brahmin had partaken of the feast he would call his brother out who would rend his way back to life, tearing the belly of the guest.

Indra : King of the Gods.

Indrajit : Son of Ravana, King of Lanka, who conquered Indra, the Lord of Gods and who was killed by Rama's brother Lakshmana.

Indrasena  : A kinsman of the Pandavas.

Indrakila :  A mountain Arjuna passed on his way to the Himalayas to practise austerities to acquire powerful new weapons from Lord Mahadeva.

Iravan :  Arjuna's son by a Naga wife who fell in the battle on the eighth day.

Janaka : King of Mithila, a great Rajarishi; father of Sita, wife of Sri Rama.

Janamejaya : A king who conducted a great sacrifice for the well being of the human race.

Janardana : A name of Krishna

Jarasandha  : Mighty king of Magadha of whose prowess all Kshatriyas were afraid. Killed by Bhima  in a thirteen-day non-stop physical combat: with Sri Krishna and Arjuna as witnesses.

Jarita,  Laputa : Female companions of a saranga bird, who was a rishi named Mandapala in his  previous birth when he was refused admission to heaven be cause he was childless.

Jalasura :  A demon killed by Bhima.

Jaya  : A son of King Dhritarashtra who was killed by Bhima in the war

Jayadratha :  A warrior on the side of Kauravas who closed the breach effected by Abhimanyu in the Chakravyuha military formation by Dronacharya and trapped him inside.

Jayatsena  : A kinsman of the Pandavas.

Jayatsena :  A warrior fighting on the side of Kauravas.

Jnana :  Knowledge of the eternal and real

Kacha :  Grandson of sage Angiras and son of Brihaspati, who went to seek knowledge under Sukracharya as a brahmacharin. Devayani, the preceptor's lovely daughter, fell in love with him. The Asuras (demons) suspecting him of wanting to steal the secret of reviving the dead, killed him a number of times. But due to Devayani's love for him, her father brought him back to life every time he was killed. Ultimately the secret was learnt by the devas who then succeeded in defeating the asuras.

Kagola : A disciple of the great sage and teacher of Vedanta, Uddalaka.

Kambojas : Enemies of the Kauravas whom Karna had defeated

Kamsa : Maternal Uncle of Sri Krishna and son of Ugrasena, also son-in-law of Jarasandha, whom  Sri Krishna killed.

Kanika : Minister of Sakuni.

Kanka : Assumed name of Yudhishthira at Virata's court.

Kausikam : A sage who learnt from Dharmavyadha the secret of Dharma, of performing one's duty.

Karna : A matchless warrior, son of the Sun god and Kunti. Disciple of Parasurama. Also son of  Radha, his foster-mother, and was known as Radheya.

Kartavirya : A great warrior who defeated Ravana, King of Lanka.

Kartikeya : Commander of the armies of the devas.

Kekaya : A brave warrior on the Pandava side into whose chariot Bhima got during the fighting on  the sixth day.

Kesava : One of the names of Sri Krishna.

Ketama : Another chief whose head was cut off by Drona.

Khandavaprastha : The ancient capital from where the ancestors of Pandavas, Nahusha and Yayati  ruled. The Pandavas rebuilt the ruined city and erected palaces and forts and renamed it Indraprastha.

Kichaka : Sudeshna's brother, commander-in-chief of Virata's army, who made advances to Sairandhri (Draupadi). He was invited to meet her at night at the ladies dancing hall and was met instead by Valala (Bhima) dressed up as a female who killed him (Kichaka).

Kripacharya : Aswathama's uncle who advocated a combined assault on Arjuna in battle as against Karna's boast that he could take him on single-handed.

Krishna-Dwaipayana : Sage Vyasa.

Krauncha : Curlew-heron.

Krauncha-Vyuha : military formation on a pattern supposed to resemble a heron with outstretched beak and spreading wings. In ancient Indian practice, armies were arrayed for battle in formations of definite patterns, each of which had a name such as Chakra, or Kurma or Krauncha, or Makara according to a real or fancied resemblance.

Kritavarma : A notable Yadava warrior fighting on the side of Kaurava forces.

Kshatradharma : A great warrior on the side of Pandavas.

Kuchasthala : A city where Krishna stayed the night on his way to the court of Dhritarashtra.

Kumbhakarna : Brother of Ravana, King of Lanka, who was asleep most of the time because of the curse of Brahma.

Kundinapura : Capital of Vidarbha.

Kunti : She was the daughter of Sura and was known as Pritha. She was given in adoption to the king's childless cousin Kuntibhoja and was named Kunti after her adoptive father. Sage Durvasa, whom she had served while he was a guest at her father's house, gave her a divine mantra which when repeated would give her a son from any god whom she would call upon. Out of childish curiosity, she invoked the Sun god by repeating the Mantra and then she gave birth to a son born with divine armor and earrings. Ashamed, she placed the child in a sealed box and set it afloat on a river. The box was picked up by a childless charioteer and brought up as his own and became known as Karna. Later, Kunti chose Pandu as her husband at a Swayamvara.

Kunti-Madri :  Queens of King Pandu who gave birth to three and two sons known as the Pandavas in the forest where he spent many years for having committed some sin. The sons were known as Yudhishthira, Bhima. Arjuna, Nakula, and Sahadeva.

Kurma : Tortoise.

Lakshmana : Younger step-brother of Rama and son of Sumitra and King Dasaratha. Duryodhana's gallant young son also bore this name.

Lomasa : A brahmana sage who advised the Pandavas to reduce their retinue while repairing to the forest. Those unable to bear the hardships of exile were free to go to the court of Dhritarashtra or Drupada, king of Panchala. He accompanied Yudhishthira on his wanderings.

Lopamudra : Daughter of the king of Vidarbha who married the sage Agastya.

Lord Narayana : Refuge of men; Mahavishnu.

Madhava : One of the names of Krishna. It means the Lord of Lakshmi.

Madhusudana  : Another name of Krishna, the slayer of the asura Madhu.

Mahavishnu : Lord of the Universe who took human birth in order to wrest his kingdom from Emperor Bali for the salvation of the world. Lord Vishnu also took birth as Rama, son of Dasaratha, to kill Ravana, King of Lanka.

Mahendra : A King who had attained heaven.

Maitreya : A sage who visited the court of Dhritarashtra, expressed sorrow at the Pandava's plight, advised Duryodhana not to injure the Pandavas for his own good.

Mantra : An incantation with words of power.

Manasarovar : A sacred lake in the Himalayas

Mandavya : A sage wrongly punished by the king by being impaled as the chief of robbers who had clandestinely hidden their stolen goods in a corner of his hermitage when he was in deep  contemplation. Lord Dharma gave him this punishment for having tortured birds and bees in his  childhood. At this Mandavya cursed Dharma who was born as Vidura, the wise, to the servant maid of Ambalika, wife of King Vichitravirya, who offered her to Sage Vyasa in place of Ambalika.

Maricha :  A character in the Ramayan, uncle of Ravana who transformed him self into a golden deer at the behest of Ravana to entice Sita.

Markandeya : A sage who told Yudhishthira the story of a brahmana, Kausika.

Marutta : A king of the Ikshwaku dynasty whose sacrifice was performed by Samvarta in defiance of Indra and Brihaspati.

Matali : Charioteer of Indra who took Arjuna to the kingdom of gods.

Medhavi : Son of Sage Baladhi who desired that his son should live as long as a certain mountain lasted.

Meru : An ancient mountain. Becoming jealous of Meru, the Vindya began to grow very high obstructing the sun, the moon and the planets. Agastya whom the Vindhya mountain respected asked it to stop growing until he crossed it on his way to the south and returned to the north again. But he did not return at all, having settled in the south.

Nahusha : A mighty king who was made king of the gods because Indra had disappeared due to his killing Vritra through sin and deceit.

Nakula : Fourth brother of the Pandavas.

Nala : King of Nishadha who lost his kingdom in a game of dice and deserted his wife Damayanti because of a curse.

Nandini : Vasishtha's divinely beautiful cow.

Nara : Arjuna or Dhananjaya.

Narada : The sage who suddenly appeared before Dhritarashtra and Vidura as the latter was describing the departure of the Pandavas to the forest and uttered a prophecy that after fourteen years the Kauravas would be extinct as a result of Duryodhana's crimes and vanished as suddenly.

Narayana  : Sri Krishna or Krishna; Vishnu.

Narayanas : Krishna's kinsmen.

Narayanasrama : A charming forest where the Pandavas had halted during their wanderings.

Nishadha : A country where Indra, Lord of the gods had lived once disguised as a brahmana.

Nishada : An aboriginal hunter orfisherman: a man of low or degraded tribe in general; an outcaste.

Panchajanya : Name of Krishna's conch.

Palasa : Butea frondosa, "flame of the forest".

Panchali : Another name of Draupadi Queen of the Pandavas and daughter of King Drupada.

Panchalya : A son of King Drupada who died in the war.

Pandu : Second son of Vichitravirya and Ambalika who succeeded to the throne of Hastinapura on his father's death, as his elder brother Dhritarashtra was born blind, father of the Pandavas.

Parasara : A great sage, father of Veda Vvasa.

Paravasu : Son of Raibhva and elder brother of Arvavasu whose wife was violated by Yavakrida, who was killed with a spear by a fiend for his sin.

Parikshit : Son of Abhimanyu and grandson of the Pandavas who was crowned king after the holocaust claimed the Kauravas and the Pandavas.

Partha : Arjuna.

Parvati : Consort of Siva. Rukmini prayed to her for saving her from the cruel Sisupala king of Chedi, as she had set her heart on marrying Krishna.

Paurava : A Kaurava hero.

Phalguna : Arjuna.

Prabhasa : The Vasu who seized Vasishtha's divine cow.

Pradyumna : Sri Krishna's son.

Pratikhami : Duryodhana's charioteer.

Pritha : Mother of Karna, Kunti before her marriage.

Pundarikaksha : Krishna, the lotus-eyed one.

Purochana : An architect who built a beautiful wax palace named "Sivam" in Varanavata.

Purumitra : A Kaurava warrior

Pitamaha : Literally grandfather, which however carried no imputation of senile infirmity but denotes the status of the pater familias.

Ptirushottama : An epithet of Sri Krishna. It is one of the names of Vishnu and means the Supreme Being.

Raibhya : A sage whose hermitage was situated on the banks of the Ganga. The Pandavas during their wanderings visited it. This ghat was very holy. Bharata, son of Dasaratha bathed here. Indra was cleansed of his sin of killing Vritra unfairly by bathing in this ghat. Sanatkumar became one with God. Aditi, mother of the gods, prayed here to be blessed with a son.

Radheya : Son of Radha, a name of Karna, who as a foundling was brought up as a son by Radha, the wife of the Charioteer Adhiratha.

Rajasuya : A sacrifice performed by a king to be entitled to assume the title of "Emperor".

Ravana : King of Lanka who abducted Sita, the beautiful wife of Ramachandra.

Rishabha : The second note of the Indian gamut (Shadja, rishabha, gandhara, madhyama, panchama, daivata, nishada -sa, ri, ga, ma, pa, dha, ni.)

Rishyasringa : Son of sage Vibhandaka, who had grown up seeing no mortal except his father. The king of Anga, which was afflicted with a dire famine, to bring rain and plenty, invited him.

Romapada : King of Anga which was once visited by a great drought.

Rudra : One of the names of Siva.

Rudra dance : Siva's cosmic dance of destruction.

Rukma : Heir apparent to the throne of Vidarbha. When defeated by Balarama and Krishna he established a new city Bhojakata, ashamed to return to Kundinapura, the capital of Vidarbha, and ruled over it.

Sachidevi : Wife of Indra, king of the gods on whom Nahusha's evil eye fell. She was also known as Indrani.

Sahadeva : Youngest of the Pandava princes who offered the first honors to Krishna at the Rajasuya sacrifices.

Saibya : A ruler friendly to the Pandavas.

Sairandhri : A maid servant or female attendant employed in royal female apartments.

Sakuni : He played dice on behalf of the Kauravas and succeeded in defeating the Pandavas by a stratagem. As a result the latter had to go and live in the forest for thirteen years. According to the conditions of the game, the thirteenth and last year of exile was to be spent incognito. If discovered by anyone they were again to repair to the forests for a like term. He was considered to be the evil genius, who beguiled Duryodhana to take to evil ways.

Salva : Friend of Sisupala, who besieged Dwaraka Sri Krishna's kingdom to avenge Sisupala's death at the latter's hand.

Salya : Ruler of Madradesa and brother of Madri and uncle of the Pandavas who because of having received hospitality from Duryodhana went over to his side.

Samsaptaka : One who has taken a vow to conquer or die, and never to retreat. The Samsaptakas were suicide-squads, vowed to some desperate deed of daring.

Samvarta : Brihaspati's younger brother, a person of great learning.

Samba : A Yadava youngster dressed as a woman who gave birth to a mace, as foretold by rishis.

Sanga : Son of Virata. When king Virata was wounded, he had to get into Sanga's chariot, having lost his chariot, horses and charioteer

Sanjaya : The narrator who tells blind Dhritarashtra the progress of the war from day to day. He told the king that a victim of adverse fate would first become perverted and loses his sense of right and wrong. Time would destroy his reason and drive him to his own destruction.

Sankula Yuddha : A melee, confused fight, a soldiers battle as distinguished from the combats of heroes.

Shanta : Wife of sage Rishyasringa.

Santanu : King of Hastinapura, father of Bhishma.

Sanyasin: One who has renounced the world and its concerns.

Sarasana : One of the Kaurava brothers who died in the war.

Sarmishtha : Princes and daughter of king Vrishaparva who got angry with Devayani and slapped and pushed her into a dry well.

Satanika : Virata's son whose bead was severed by Drona.

Satyajit : A Panchala prince, a hero who stood by Yudhishthira to prevent his being taken prisoner by Drona, while Arjuna was away answering a challenge by the Samsaptakas (the Trigartas).

Satyaki : A Yadava warrior, friend of Krishna and the Pandavas who advocated collecting their forces and defeating the unrighteous Duryodhana.

Satyavati :  A fisherman's daughter who possessed uncommon beauty and emanated a divinely sweet fragrance and king Santanu became enamored of her, married her and made her his queen.

Satyavrata : Warrior on the Kaurava side.

Saugandhika : A plant that produced a very beautiful and fragrant flower that Bhima went to get for Draupadi.

Savyasachin : Ambidexter, one who can use both hands with equal facility and effect. A name of Arjuna who could use his bow with the same skill with either hands.

Sikhandin : A girl turned man, warrior on the Pandava side who restored order among scattered, subdued soldiers, Drupada's son.

Simhanada : A lion-note or roar; a deep roar of defiance or triumph which warriors were wont to utter to inspire confidence in their friends, of terror in their enemies.

Saindhava  : Jayadratha.

Sini : One of the suitors to Devaki’s hand. A kinsman of the Kauravas.

Sisupala : King of Chedi. Died at the hands of Krishna at the time of Dharmaputra's Rajasuya sacrifice.

Somadutta : One of the suitors to Devaki's hand. A kinsman of the Kauravas.

Subahu : King of Kulinda in the Himalayas, ally of the Kauravas.

Subhadra : Wife of Arjuna, sister of Sri Krishna and mother of Abhimanyu.

Sudakshina : A warrior on the Kaurava side.

Sudarsana : A warrior on the Kaurava army.

Sudeshna : Queen of King Virata whom Sairandhri (Draupadi) served.

Sugriva : Monkey-king, friend of Sri Rama, and brother of mighty Vali whom Sri Rama killed.

Sujata : Daughter of Sage Uddalaka and wife of Kagola, his disciple who had virtue and devotion but not much of erudition, mother of Ashtavakra.

Suka : A sage, son of Vyasa, who related the Srimad Bhagavata to King Parikshit, grandson of Arjuna.

Sumitra : Abhimanyu's charioteer.

Supratika : Name of King Bhagadatta's elephant.

Susarma : King of Trigarta, a supporter of the Kauravas who backed the proposal to invade Matsya, Virata's country.

Suvarna : A soldier on the Kaurava side.

Sri Rama : Also knew as Rama, Ramachandra or Sri Rama. Hanumana tells Bhima how he was deeply thrilled when he happened to touch Rama's body. This king of Ayodhya was banished to the forest for fourteen years, killed Ravana the king of Lanka who abducted his wife, Sita.

Srinjayas : Pandava supporters.

Srutayu, Astutayu : Two brothers fighting on the Kaurava side attacked Arjuna but were

killed.

Srutayudha : A Kaurava warrior whose mace hurled at Krishna rebounded fiercely, killing Srutayudha himself. Her mother Parnasa had obtained that gift from Varuna who had specified that the mace should not be used against one who does not fight, else it would kill the person who hurls it.

Swarga : The heaven of Indra where mortals after death enjoy the results of their good deeds on earth.

Sveta : A son of King Virata who fell in battle to Bhishma's arrow.

Tantripala : Assumed name of Sahadeva at Virata's court.

Uddalaka : A great sage and teacher of Vedanta.

Umadevi : Wife of Siva.

Unchhavritti : The life of a mendicant, begging his food.

Upachitra : One of King Dhritarashtra's sons who perished in the war.

Upaplavya : A place in Matsya Kingdom, where the Pandavas settled after their exile of thirteen years.

Urvasi : An apsara in Indra's court, whose amorous overtures Arjuna declined.

Vaisampayana : Chief disciple of sage Vyasa who revealed the epic for the benefit humanity.

Vaishnava : A sacrifice performed by Duryodhana in the forest. Yayati, Mandhata, Bharata and others also performed it.

Vaishnava mantra : An invocation which endows a missile with some of the irresistible power of Vishnu.

Vajrayudha : The weapon with which Indra killed Visvarupa on suspicion because his mother belonged to the asura tribe of daityas.

Valala : Assumed name of Bhima when, he worked as a cook at Virata's court.

Vali : Monkey-king, brother of Sugriva.

Vanaprastha : The third stage of the dvija's life, when he is required to relinquish worldly responsibilities to his heirs and retires to the woods with his wife for an anchorite's life.

Vandi : Court poet of Mithila who on being defeated by Sage Ashtavakra in debate drowned himself in the ocean and went to the abode of Varuna.

Varanavata : A forest in which the Pandavas were asked to stay in a wax-house which was to be set on fire at midnight in order to kill the Pandavas while they were asleep.

Vasishtha : A sage who had cursed the eight Vasus to be born in the world of men as sons of Ganga and Santanu. Ganga threw her seven children in to the river with a smiling face.

Vasudhana : Another warrior who perished in the battle on the Twelfth Day.

Vasudeva : An epithet of Krishna. It means both son of Vasudeva and the supreme spirit that pervades the universe.

Vedavyasa : Vyasa, author of the Mahabharata.

Vichitravirya: Younger son of Santanu who succeeded King Chitrangada on the throne of Hastinapura. He had two sons, Dhritarashtra and Pandu.

Vikarna : A son of Dhritarashtra who declared the staking of Draupadi illegal, as Yudhishthira himself was a slave and had lost all his rights. Therefore the Kauravas had not won Draupadi legally, he held

Vinda, Anuvinda : Two brothers kings of Avanti, great soldiers whom were on the Kaurava side, they suffered defeat at the hands of Yudhamanyu

Virata : King of Matsya, the country which was suggested by Bhima to live in incognito during the thirteenth year of their exile.

Visoka : Bhima's charioteer.

Visvarupa : Name of Twashta's son who became the preceptor of the gods, Brihaspati having left when insulted by Indra.

Vivimsati : A Kaurava hero.

Viswarupa : All-pervading, all-including form. See the description in the Bhagavad Gita chapter eleven.

Vriddhakshatra : King of the Sindhus, father of Jayadratha into whose lap his son Jayadratha's head was caused to fall by Arjuna after cutting off Jayadratha's head.

Vrika : A Panchala prince who fell in battle.

Vrisha, Achala : Sakuni's brothers.

Vrishnis, Kekayas : Tribals who were devoted to the Pandavas, who with Sri Krishna visited the Pandavas in their exile.

Vrishasena : A warrior on the Kaurava side.

Vritra : Son of Twashta who was defeated by Indra's weapons Vajrayudha. He was born out of his father's sacrificial flames and became Indra's mortal enemy.

Vrikodara : Wolf-bellied, an epithet of Bhima, denoting his slimness of waist and insatiable hunger.

Vyasa : Compiler of the Vedas, son of sage Parasara.

Vyuha : Battle arrays.

Yama : God of death. God of dharma, whose son was Yudhishthira. It is he whose questions Yudhishthira answered correctly whereupon his dead brothers were brought back to life on the banks of the enchanted pool.

Yajna : A sacrifice.

Yaksha : A class of demi-gods, subjects of Kubera, the god of wealth.

Yavakrida : Son of Sage Bharadwaja who was bent upon mastering the Vedas.

Yayati : Emperor of the Bharata race who rescued Devayani from the well into which she had been thrown by Sarmishtha. He later married both Devayani and Sarmishtha. One of the ancestors of the Pandavas who became prematurely old due to Sukracharya's curse.

Yudhamanyu : A prince supporting the Pandavas.

Yuyudhana : Another name of Satyaki.

Yuyutsu : A noble son of Dhritarashtra who bent his head in shame and sorrow when Yudhishthira lost Draupadi. He also disapproved of the unfair way in which Abhimanyu was killed.

End of Abridged story of The Mahabharata by Chakravarthi Rajagopalachari ji

(My humble salutations to Sreeman Brahmasri C Rajagopalachari for the collection)