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The Mahabharata
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47. Promise Fulfilled
THE chariot of Arjuna thundered on its way, seeming to shake the earth. The hearts of the Kauravas quaked when they heard the twang of the Gandiva bow.
"Our army must be arrayed well and with care. Arjuna, has come," said Drona anxiously. Duryodhana did not at all like the honor Drona did Arjuna by this anxiety.
He said to Karna: "The Pandavas' pledge was that they would spend twelve years in the forest and the following year undiscovered. The thirteenth year has not ended yet. Arjuna has revealed himself before the time. Why then should we give way to fear? The Pandavas will have to go again to the forest for another twelve years. Drona is suffering from the cold feet of the too learned. Let us leave him in the rear and advance to the battle."
Karna assented and said: "Our soldiers' heart is not in the fight and they are trembling with fear. They say that the man, who stands so proudly, bow in hand, on the chariot, speeding towards us, is Arjuna. But why need we fear even if it were Parasurama? I will myself stop the advancing warrior and redeem my word to you, and fight him, aye, even if all the others stand back. They may drive away the cows of the Matsya king while, single handed, I shall give them cover, engaging Arjuna in battle," and Karna, as usual, began to blow his own trumpet.
When Kripa heard these words of Karna, he said: "This is pure tomfoolery. We must all make a combined attack on Arjuna. That would be our one chance of success. Do not therefore, brag about your opposing him alone and unaided."
Karna grew angry. He said: "The acharya ever delights in singing Arjuna's praises and in magnifying his prowess. Whether he does so from fear or excessive fondness for the Pandavas, I do not know. Those, who are afraid, need not fight, but may simply look on, while others, who are true to the salt they have eaten, engage in battle. I, for one, a mere soldier who loves my friends and hates my enemies, will stand here and fight. What business have men learned in the Vedas, who love and praise their enemies, got here?" said he sneeringly.
Aswatthama, Drona's son and Kripa's nephew, could not hear unmoved this sneer at the venerable teachers. He said sternly to Karna: "We have not yet taken the king back to Hastinapura, and the battle is yet to be won. Your brag is idle vainglory. It may be that we are not kshatriyas and that we belong to the class that recites the Vedas and the sastras. But I have not been able to find in any sastra that it is honor able for kings to seize kingdoms by cheating at dice. Even those, who fight and conquer kingdoms, do not crow too loudly about it. And I cannot see what you have done to be proud of. The fire is silent and yet cooks the food. The sun shines but not on him. Likewise, Mother earth sustains all things, movable and immovable, and supports her burden without so much as a whisper. What claim to praise has a kshatriya who has unlawfully seized another's kingdom at a game of dice? To have cheated the Pandavas of their kingdom is no more a matter of glory than to have spread traps for unsuspecting birds. O Duryodhana, O Karna, in what battle did your heroes defeat the Pandavas? You dragged Draupadi to the assembly. Are you proud of it? You have destroyed the Kaurava race like an empty-headed clod that fells a big sandal tree for love of its fragrance. A fight with Arjuna, you will find, is a very different thing from a throw of the dice. The Gandiva will send forth sharp arrows and not fours and twos as in the game of dice. Vain fools, do you think that Sakuni can, by mere cheating, sneak a victory in battle for you?"
The leaders of the Kaurava army lost their patience and began a loud wordy warfare. Seeing this, the grandsire was filled with sorrow and said:
"The wise man does not insult his teachers. One should engage in battle only after a careful calculation of time, place and circumstance. Even wise people often lose their balance and good sense over their own affairs. Ruffled by anger, even the usually so sensible Duryodhana fails to recognise that the warrior who stands braving our army is Arjuna. His intellect has been clouded by anger. O Aswatthama, pray do not mind Karna's offensive remarks. You must take them as intended merely to put the preceptors on their best spirit and sting them into action. This is not the time to nurse enmity or sow dissension. Drona, Kripa and Aswatthama should forget and forgive. Where can the Kauravas find in the whole world, heroes superior to Drona, the preceptor, and his son Aswatthama, who combine in themselves Vedic scholarship and kshatriya heroism? We know of none other than Parasurama who can equal Drona. We can conquer Arjuna only if we all join together and fight him. Let us address ourselves to the task before us. If we quarrel amongst ourselves we cannot fight Arjuna."
Thus spoke the grandsire. Soothed by his noble words, angry feelings subsided. Bhishma turned to Duryodhana and continued:
"Best of kings, Arjuna has come. The stipulated period of thirteen years terminated yesterday. Your calculation is wrong, as men learned in the science of planetary movements will tell you. I knew that the period had ended when Arjuna blew his conch. Reflect a little before deciding on war. If you wish to make peace with the Pandavas, now is the time for it. What do you seek, a just and honorable peace or a mutually destructive war? Ponder well and make your choice."
Duryodhana replied: "Revered sire, I have no wish for peace. I shall not give even a village to the Pandavas. Let us get ready for war."
Then Drona said: "Let prince Duryodhana take away a fourth of the army to guard him and return to Hastinapura. Let another surround the cows and seize them. If we return without seizing the cows it would amount to an acknowledgment of defeat. With the rest of the army, the five of us will give battle to Arjuna."
The Kaurava forces ranged themselves accordingly in battle array. Arjuna said: "O Uttara, I do not see Duryodhana's chariot or Duryodhana. I see Bhishma standing, clad in armor. I think Duryodhana is driving away the cows to Hastinapura. Let us pursue him and recover the cows." With these words Arjuna moved away from the Kaurava army and went after Duryodhana and the cows.
And as he was going, he respect fully greeted his teachers and the old grandsire, by drawing his Gandiva bow and sending arrows so as to fall near their feet.
Reverently saluting them in this heroic fashion, he left them and pursued Duryodhana. Arjuna reached the place where the cows were gathered and put to rout the marauding forces.
He then turned to the cowherds and asked them to take the cows to the barns, which they did with great rejoicing. Arjuna then pursued Duryodhana. Seeing this, Bhishma and the other Kaurava warriors rushed to the rescue and, surrounding Arjuna, sent forth arrows against him.
Arjuna carried on a wonderful fight. First, he made at Karna and drove him from the battlefield. After that, he attacked and defeated Drona. Seeing Drona standing spent with fatigue, Aswatthama joined in the fight and attacked Arjuna, which gave Arjuna an opportunity of letting Drona withdraw from the field.
Then, there ensued a bitter struggle between Aswatthama and Arjuna. When Aswatthama grew weary, Kripa relieved him and maintained the attack against Arjuna.
But Kripa also sustained defeat and the whole army was routed and fled in fear. Though rallied and brought back to the attack by Bhishma, Drona and others, there was no fight left in them. Finally, they left the field, after a glorious fight between Bhishma and Arjuna, which, it is said, the gods themselves came to see.
The attempt to head off Arjuna’s pursuit of Duryodhana thus failed and soon Arjuna came up with Duryodhana and strongly attacked him. Duryodhana was defeated and fled from the battlefield, but not far, because, when Arjuna taunted him with cowardice, he turned round like a serpent and resumed the fight.
Bhishma and others surrounded and protected him. Arjuna fought and finally, he employed a magic weapon that made them all fall down unconscious on the battlefield. While they were in that condition he snatched away their garments. The seizure of the clothes of the enemy was the sign of decisive victory in those days.
When Duryodhana came, Bhishma sent him back to the city. The whole army returned to Hastinapura after this humiliating defeat.
Arjuna said: "O Uttara, turn back the horses. Our cows have been regained. Our enemies have fled. O prince, return to your kingdom, adorning your person with sandal paste and decked with flowers."
On the way back, Arjuna deposited the weapons as before on the tree and dressed himself once more as Brihannala. He sent messengers in advance to proclaim in the city that Uttara had won a glorious victory.
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48. Virata's Delusion
AFTER defeating Susarma, king of Trigarta, Virata returned to his capital amidst the acclamations of the citizens. When he reached his palace, he saw that Uttara was not there and the womenfolk told him with much elation that Uttara had set out to conquer the Kauravas.
They had not a doubt that their hand some prince could conquer the whole world. But the king's heart sank within him at the news, for he knew the impossible task which the delicately nurtured prince had taken on himself with no better following than a eunuch.
"My dearly loved son must be dead by now," he cried, overwhelmed with anguish. He then bade his ministers collect and send as strong a force as could be got together for rescuing Uttara if he was still alive and bring him back. Scouts also were immediately despatched to find out Uttara's whereabouts and fate.
Dharmaputra, now disguised as the sanyasin Kanka, tried to comfort Virata by assuring him that the prince could come to no harm, since Brihannala had gone as his charioteer. "You do not know about her," said he. "I do. Whosoever fights from a chariot driven by her, can be sure of victory. Further, the news of Susarma's defeat must have reached there and the Kauravas must have retreated."
Meanwhile courtiers arrived from the field of battle with the glad news that Uttara had defeated the Kaurava forces and recovered the kine.
This seemed too good to be true, even to the fond father, but Yudhishthira smilingly reassured him. Said he: "Have no doubts, O king. What the messengers say must be true. When Brihannala went out as charioteer, success was certain. There is nothing extraordinary in your son's victory. I happen to know that even Indra's charioteer or Krishna's cannot equal Brihannala."
This seemed absurd to Virata, but he was too happy to resent it. He made large gifts of precious stones and other wealth to the messengers who brought the good news and ordered public rejoicing. "My success over Susarma is nothing," he proclaimed. "The prince's is the real victory. Let special prayers of thanksgiving be offered at all places of worship. Let all the principal streets are decorated with flags and the citizen’s go in procession to strains of triumphal music. Make all arrangements to receive, in a befitting manner, my lion-hearted boy."
Virata sent out ministers, soldiers, and maidens to welcome his son, returning in triumph. When the king retired to his private apartments, he asked Sairandhri to bring the dice. He said to Kanka: "I cannot contain my joy. Come, let us play," and sat down to a game with Yudhishthira.
They talked while they played and naturally, the king was full of his son's greatness and prowess. "See the glory of my son, Bhuminjaya. He has put the famed Kaurava warriors to flight."
"Yes," replied Yudhishthira with a smile. "Your son is indeed fortunate for, without the best of good fortune, how could he have secured Brihannala to drive his chariot?"
Virata was angry at this persistent glorification of Brihannala at the expenses of Uttara. "Why do you, again and again babble about the eunuch?" he cried.
"While I am talking about my son's victory, you expatiate on the charioteering skill of the eunuch, as if that were of any significance." The king's anger only increased when Kanka remonstrated: "I know what I am talking about. Brihannala is no ordinary person. The chariot she drives can never see defeat, and whoever is in it, is sure of success in any undertaking, no matter how difficult."
Now, this perverse flouting could not be borne, and Virata in a passion flung the dice at Yudhishthira's face and followed this up with a blow on Yudhishthira's cheek. Yudhishthira was hurt and blood flowed down his face.
Sairandhri who was nearby, wiped the blood with the edge of her garment and squeezed it into a golden cup. "Why all this fuss? What are you collecting the blood into a cup for?" demanded the angry king, who was still in a passion.
"A Sanyasin's blood may not be split on the ground, O king," replied Sairandhri. "The rains will fail in your land for as many years as there are drops in the blood that is split on the earth. That was why I collected the blood in this cup. I fear you do not know Kanka's greatness."
Meanwhile the gatekeeper announced: "Uttara and Brihannala have arrived. The prince is waiting for an audience with the king." Virata got up excitedly and said: "Ask him in, ask him in." And Yudhishthira whispered to the sentry: "Let Uttara come alone. Brihannala should stay behind."
He did this to prevent a catastrophe, for he knew Arjuna would be unable to control his anger when he saw the injury on his brother's face. He could not bear to see Dharmaputra hurt by anyone except in fair battle.
Uttara entered and paid due homage to his royal father. When he turned to do obeisance to Kanka be was horrified to see his bleeding face, for now he knew that Kanka was the great Yudhishthira.
"O king," he cried, "who was it that caused hurt to this great one?"
Virata looked at his son and said: "Why all this fuss about it? I struck him for untimely and envious belittling of you when I was in an ocean of delight at the news of your glorious victory. Each time I mentioned you, this unlucky brahmana extolled your charioteer, the eunuch, and gave the victory to him. It was too silly really, and I am sorry I struck him, but it is not worth talking about."
Uttara was overwhelmed with fear. "Alas! You have done great wrong. Fall at his feet right now, father, and pray forforgiveness or we will be destroyed, root and branch."
Virata, to whom all this was inexplicable, stood with a puzzled frown not knowing what to do. But Uttara was so anxious and importunate that he yielded and bowed to Yudhishthira asking for pardon.
Thereafter, embracing his son and making him sit, Virata said: "My boy, you are truly a hero. I am in a fever of impatience to hear all about it. How did you defeat the Kaurava army? How did you recover the kine?"
Uttara hung his head down. "I conquered no army," he said, "and rescued no cows. All that was the work of a god prince. He took up our cause, rescued me from destruction, put the Kaurava soldiers to flight and brought the herd back. I did nothing."
The king could hardly believe his ears. "Where is that god prince?" he asked. "I must see and thank the hero who rescued my son and beat back my foes. I will give my daughter, Uttara, in marriage to him. Go and fetch him in."
"He has disappeared for the time being," replied the prince, "but I think he will come again either today or tomorrow." Uttara spoke thus because Arjuna was indeed a prince of the gods and had also for the time being disappeared in Brihannala.
In Virata's hall of assembly, all the leading citizens had gathered to celebrate the king's victory and the prince's. Kanka, Valala the cook, Brihannala, Tantripala and Dharmagranthi, who were responsible for the victories, arrived also and entering the hall, to the surprise of everyone, sat among the princes unbid.
Some explained the conduct by saying that, after all, these humbler folk had rendered invaluable service at a critical time and really deserved recognition.
Virata entered the court. On seeing Kanka sanyasin and the cook and the others seated in places reserved for princess and the nobility the king lost his temper and gave loud vent to his displeasure.
When they felt they had enough fun, the Pandavas disclosed their identity to the amazement of all present. Virata was beside himself with joy to think that it was the Pandava princes and Panchali who had been ministering to him all these days in disguise. He embraced Kanka in exuberant gratitude and made a formal surrender of his kingdom and his all to him, of course immediately receiving them back with thanks. Virata also insisted that he should give his daughter in marriage to Arjuna.
But Arjuna said: "No, that would not be proper, for the princess learnt dancing and music from me. I, as her teacher, am in the position of father to her." He, however, agreed to accept her for his son Abhimanyu.
Meanwhile, envoys arrived from the wicked and treacherous Duryodhana with a message for Yudhishthira. "O son of Kunti," they said, "Duryodhana feels very sorry that owing to the hasty action of Dhananjaya, you have to go back to the woods again. He let himself be recognised before the end of the thirteenth year and so, in accordance with your undertaking, you have to dwell in the forest for another twelve years."
Dharmaputra laughed and said: "Messengers, return quickly to Duryodhana and tell him to make further inquiry. The venerable Bhishma and others learned in the stars will no doubt tell him that full thirteen years had been completed before your forces heard again the twang of Dhananjaya's bow and fled in fear."
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49. Taking Counsel
THE thirteenth year during which the Pandavas had to remain undiscovered came to an end.
No longer obliged to be in disguise, they left Virata's capital as Pandavas and settled openly in Upaplavya, another place in Matsya territory. From there, they sent emissaries to summon their friends and relatives.
From Dwaraka came Balarama and Krishna with Arjuna’s wife Subhadra, and her son, Abhimanyu and accompanied by many Yadava warriors. Loud and long was the blare of trumpet-conchs as the Matsya prince and the Pandavas went forth to receive Janardana.
Indrasena and many others like him, who had at the beginning of the preceding year left the Pandavas in the forest, rejoined them with their chariots at Upaplavya. The Kasi prince and Saibya ruler arrived with their forces.
Drupada, the Panchala prince, was there too with three divisions, bringing with him Sikhandin and Draupadi's sons and her brother Dhrishtadyumna. There were many other princes gathered at Upaplavya, well attached to the Pandavas,
Abhimanyu's marriage to princess Uttara was solemnized according to Vedic rites before that illustrious gathering of friendly heroes. The wedding celebrations over, they met in conclave in Virata's hall of assembly.
Krishna sat next to Yudhishthira and Virata, while Balarama and Satyaki were seated beside Drupada. As the bustle died down, all eyes were turned on Krishna, who now rose to speak.
"You all know," said Krishna to the hushed assembly, "the story of the great deceit how Yudhishthira was cheated at the game board and deprived of his kingdom and exiled with his brothers and Draupadi to the forest. For thirteen years, the sons of Pandu have patiently borne their trouble in redemption of their pledged word. Ponder well and counsel a course, which will be in consonance with dharma and contribute to the glory and welfare of both Pandavas and Kauravas. For, Dharmaputra desires nothing that he cannot justly claim. He wishes nothing but good even to the sons of Dhritarashtra who deceived him and did him grievous wrong. In giving your counsel, bear in mind the fraud and meanness of the Kauravas as well as the honorable magnanimity of the Pandavas. Devise a just and honorable settlement. We do not know what Duryodhana has in his mind. I feel we should send an able and upright emissary to him to persuade him to a peaceful settlement by the restoration of half the kingdom to Yudhishthira."
Balarama then rose to address the gathering. "You have just heard Krishna," he said. "The solution he propounds is wise and just. I endorse it as good for both Duryodhana and Dharmaputra. If Kunti's sons can get back their kingdom by a peaceful settlement, nothing could be better for them, the Kauravas and for all concerned. Only then will there be happiness and peace in the land. Someone has to go to convey to Duryodhana Yudhishthira's wish for a peaceful settlement and bring an answer from him, a man who has the weight and the ability to bring about peace and good understanding. The envoy should get the cooperation of Bhishma, Dhritarashtra, Drona and Vidura, Kripa and Aswatthama and even of Karna and Sakuni if possible, and secure support for Kunti's sons. He should be one who, on no account, would give way to anger. Dharmaputra, with full knowledge of consequences, staked his kingdom and lost it, obstinately disregarding the reasoning of friends. Fully aware that he was no match for the adept Sakuni, he yet played against him. He cannot now complain but can only supplicate for his rights. A fit envoy would be one who is not a warmonger but is dead set, in spite of every difficulty, on achieving a peaceful settlement. Princes, I desire you to approach Duryodhana tactfully and make peace with him. Let us avoid an armed conflict by all the means in our power. Only that which accrues in peace is worth while. Out of war, nothing but wrong can issue."
Balarama's position was that Yudhishthira knew what he was doing when he gambled away his kingdom and could not now claim it as of right.
The fulfilment of the conditions of exile could only give the Pandavas their personal freedom and not their kingdom, that is to say, they need not serve another term of exile in the forest. But it gave them no right to the return of their kingdom.
Dharmaputra could only supplicate for the return of what he had lost and not claim it as of right. Balarama did not relish an armed conflict among scions of the same family and rightly held that war would lead only to disaster.
The poet puts an eternal truth in Balarama's mouth.
Satyaki, the Yadava warrior, who heard Balarama speak thus, could not contain himself. He rose in anger and spoke indignantly:
"Balarama's words do not strike me as in the least degree just. One can, if skilful enough, make out a plausible plea for any case, but not all the skill in the world can convert wrong into right or injustice into justice. I must protest against Balarama's stand, which fills me with disgust. Do we not see in one and the same tree, one branch bowed with fruit and another sticking out gaunt and useless? So, of these brothers, Krishna speaks words that breathe the spirit of dharma while Balarama's attitude is unworthy. And if you grant what cannot be doubted that the Kauravas cheated Yudhishthira of his share of the kingdom, why then, allowing them to keep it is as unjust as confirming a thief in the possession of his booty! Anyone, who finds fault with Dharmaputra, does so in cowardly fear of Duryodhana, not for any sound reason. O princes, forgive my harsh speech. Not of his own volition but because the Kauravas pressed and invited him to do so, did the novice and unwilling Dharmaputra play with a dishonest gambler that game so fraught with disaster. Why should he bow and supplicate before Duryodhana, now that he has fulfilled his pledges? Yudhishthira is not a mendicant and need not beg. He has kept his word and so have his brothers twelve years in exile in the forest and twelve months there after in disguise according to their pledge. And yet, Duryodhana and his associates, most shamelessly and dishonestly, question the performance. I shall defeat these impudent villains in battle and they shall either seek Yudhishthira's pardon or meet their doom. How can a righteous war be wrong in any case? There is no sin in slaying enemies who take up arms and fight. To supplicate before the enemy, is to incur disgrace. If Duryodhana desires war, he can have it and we shall be quite ready for it. Let there be no delay and let us get on with the preparations. Duryodhana is not going to part with territory without a war and it would be folly to waste time."
Drupada's heart was gladdened by Satyaki's resolute words. He rose and said: "Satyaki is right and I support him. Soft words will not bring Duryodhana round to reason. Let us continue our preparations for war and let our friends be warned without loss of time to bring up their forces. Send word instantly to Salya, Dhrishtaketu, Jayatsena and Kekaya. We must, of course, send a suitable envoy to Dhritarashtra. The learned brahmana, who conducts the religious ceremonies in my court, can be sent to Hastinapura, with confidence. Instruct him well as to what he should say to Duryodhana and how he should convey the message to Bhishma, Dhritarashtra and Dronacharya."
When Drupada concluded, Vasudeva (Krishna, the son of Vasudeva) rose and addressing Drupada, said:
"What you suggest is practicable and also conforms to the kingly code. Baladeva and I are bound to the Kauravas and the Pandavas with equal ties of affection. We came here for princess Uttara's wedding and will return now to our city. Great are you among the princes of the land, alike in age and wisdom, and entitled to advise us all. Dhritarashtra too holds you, his boyhood friends, in high esteem like Drona and Kripa. It is therefore only right that you should instruct the brahmana envoy on his mission of peace. If he fails to persuade Duryodhana out of his error, prepare for the inevitable conflict, my friends, and send word to us."
The conference ended and Krishna left for Dwaraka with his people. The Pandavas and their allies went on with their preparations. Messengers went forth to all the friendly princes who got busy and mobilised their respective armies.
Meanwhile, Duryodhana and his brothers were not idle. They also began preparing for the coming conflict and sent word to their friends to get their contingents ready for war.
News of these preparations on both sides soon spread through out the land. "The constant rapid journeying back and forth of princes caused a great stir everywhere. The earth shook beneath the heavy tramp of marching legions," says the poet.
It would appear that even in olden days, military preparations were made in much the same way as in our times.
Drupada called in his brahmana and said to him: "You know Duryodhana's bent of mind as well as the qualities of the Pandavas. Go to him as the emissary of the Pandavas. The Kauravas deceived the Pandavas with the connivance of their father Dhritarashtra who would not listen to the sage advice of Vidura. Show the old, weak king, who is misled by his son, the path of dharma and wisdom. You will find in Vidura a great ally in this task. Your mission may lead to differences of opinion among the elder statesmen such as Bhishma, Drona and Kripa as well as among the warlords. And, if this happens, it will be some time before those differences are smoothed out, which will be time gained for the completion of the Pandavas war preparations. As long as you are in Duryodhana's capital talking of peace, their preparations for war will receive a set-back which is all to the good from the Pandavas' standpoint. If, by a miracle, you are able to come back with good terms of peace, so much the better. I do not expect Duryodhana will agree to a peaceful settlement. Still, to send one on a peace mission will be advantageous to us."
In December 1941, the Japanese were carrying on negotiations with the Americans and, immediately on the breakdown of those talks, took them unawares and attacked Pearl Harbor destroying their naval forces there.
Drupada's instruction to the brahmana would show that this was no new technique. And that, even in the old days, the same method was followed of carrying on negotiations and even sincerely working for peace, but simultaneously preparing, with unremitting vigor, for outbreak of war and carrying on peace talks with the object of creating dissension in the enemy's ranks. There is nothing new under the sun!
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50. Arjuna's Charioteer
HAVING sent Drupada's brahmana to Hastinapura on the peace mission, the Pandavas sent word, at the same time, to the princes likely to favor their cause to collect their forces and hold themselves in readiness for war. To Dwaraka, Arjuna went himself.
Having understood through his spies the turn events were taking, Duryodhana too did not remain idle. Learning that Vasudeva (Krishna) was back in his home city, he sped towards Dwaraka in his chariot, as fast as his swiftest horses could take him. The two of them, Arjuna and Duryodhana, thus reached Dwaraka on the same day.
Krishna was fast asleep. Because they were his close relatives, Arjuna and Duryodhana could go into his bedroom. There they both waited for Krishna to wake up. Duryodhana, who went in first, seated himself on a decorated throne-chair at the head of the bed, while Arjuna kept standing at its foot with arms folded in respectful posture.
When Mahadeva woke up, his eyes fell on Arjuna who stood in front of him and he gave him warm welcome. Turning then to Duryodhana, he welcomed him too and asked them what brought them both to Dwaraka. Duryodhana was the first to speak.
"It looks," said he, "as though war would break out between us soon. If it does, you must support me. Arjuna and I are equally beloved of you. We both claim equally close relationship with you. You cannot say that either of us is nearer to you than the other. I came here before Arjuna. Tradition has it that he who came first should be shown preference. Janardana, you are the greatest among the great; so it is incumbent on you to set an example to others. Confirm with your conduct the traditional dharma and remember that it was I who came first."
To which Purushottama (Krishna) answered: "Son of Dhritarashtra, it may be that you came here first, but it was Kunti's son that I saw immediately on waking up. If you were the first arrival, it was Arjuna who first caught my eye. So, even in this respect, your claims on me are equal and I am therefore bound to render assistance to both sides. In distributing favors, the traditional usage is to begin with the junior-most among the recipients. I would, therefore, offer the choice to Arjuna first. The Narayana, my tribesmen, are my equals in battle and constitute a host, large and almost invincible. In my distribution of assistance, they will be on one side, and I individually on the other. But I shall wield no weapon and take no part in actual fighting."
Turning to Arjuna he said, "Partha, think it over well. Would you want me, alone and weaponless, or would you prefer the prowess of the Narayana? Exercise the right to the first choice which custom gives you as the younger man."
Scarcely had Krishna finished when Arjuna said with reverence and without hesitation: "I would be content if you are with us, though you may wield no weapon."
Duryodhana could hardly contain himself for joy at what he thought was Arjuna's imbecile choice. He gladly chose the help of Vasudevas army and his request was granted. Pleased with the acquisition of a mighty force, Duryodhana went to Baladeva and told him the story.
As he finished speaking, the mighty Balarama said: "Duryodhana, they must have told you all I said at the time of the marriage of Virata's daughter. I pleaded your case and urged everything that could be said for you. Often have I told Krishna that we have equal ties with the Kauravas and the Pandavas. But my words failed to carry conviction to him. I am helpless. It is impossible for me to side with one whom Krishna opposes. I will not help Partha and I cannot support you against Krishna. Duryodhana, you come of an illustrious line, which is respected by all the princes of the land. Well, then, if it must be war, bear yourself in accordance with the Kshatriya code," said he.
Duryodhana returned to Hastinapura in high spirits saying to himself: "Arjuna has made a fool of himself. The great army of Dwaraka will fight on my side and Balarama's good wishes too are with me. Vasudeva has been left without an army."
"Dhananjaya, why did you choose thus unwisely, preferring me alone and unarmed to my fully equipped and heroic forces?" asked Krishna of Arjuna with a smile, when they were alone. Arjuna answered:
"My ambition is to achieve glory even like yours. You have the power and prowess to face all the princes of the land and their hordes in battle single-handed. I too feel I can do it. So, I desire that I should win the battle with you driving my chariot unarmed. I have desired this for long and you have today fulfilled my wish."
Vasudeva smiled again and pronounced this benediction: "Are you trying to compete with me? May you succeed," for he was pleased with Arjuna's decision. This is the sacred story of how Krishna became Partha's charioteer.
Source: www.mahabharataonline.com
nusrat-diu:
51. Salya Against His Nephews
SALYA, the ruler of Madradesa, was the brother of Madri, the mother of Nakula and Sahadeva. He heard that the Pandavas were camping in the city of Upaplavya and making preparations for war.
He collected a very big army and set off towards that city to join the Pandavas. Salya's army was so large that where it halted for rest, the encampment extended over a length of nearly fifteen miles.
News of Salya and his marching forces reached Duryodhana. Deciding that Salya should somehow be persuaded to join his side, Duryodhana instructed his officers to provide him and his great army with all facilities and treat them to sumptuous hospitality.
In accordance with Duryodhana's instruction, several beautifully decorated rest houses were erected at several places on the route, at which Salya and his men were treated to wondrous hospitality. Food and drink were lavishly provided.
Salya was exceedingly pleased with the attentions paid to him but assumed that his nephew, Yudhishthira, had arranged all this. Salya's army marched on, the earth shaking beneath their heavy strides.
Feeling very pleased with the hospitality, he called the waiting attendants one day and said to them:
"I must reward you all who have treated me and my soldiers with so much love and attention. Please tell Kunti's son that he should let me do this, and bring me his consent."
The servants went and told their master, Duryodhana, this. Duryodhana, who was all the time moving unobserved with the party waiting on Salya and his soldiers, at once took this opportunity to present himself before Salya, and say how honored he felt at Salya's acceptance of the Kaurava hospitality.
This amazed Salya whom till then had no suspicion of the truth, and he was also touched by the chivalry of Duryodhana in lavishing kingly hospitality on a partisan of the Pandavas.
Greatly moved, he exclaimed, "How noble and kind of you! How can I repay you?"
Duryodhana replied: "You and your forces should fight on my side. This is the reward I ask of you."
Salya was stunned.
The Puranas wherein right conduct is always preached, sometimes set out stories in which conduct, not in conformity with Dharma, seems condoned. Is it right, one may ask, for religious books thus to seem to justify wrong?
A little reflection will enable one to see the matter in proper light. It is necessary to bring home the fact that even wise, good and great men are liable to fall into error.
That is why the Puranas, although ever seeking to instil Dharma, contain narratives to show how in this world even good people sometimes sin against Dharma, as though irresistibly driven to do so.
This is to press home the truth that howsoever learned one may be, humility and constant vigilance are absolutely necessary if one wishes to avoid evil.
Why indeed, did the great authors of our epics write about the lapses of Rama in the Ramayana and Yudhishthira in the Mahabharata?
Where was the need to make mention of them and then labor arguments to explain them away, thereby disturbing men's minds?
It was not as though others had discovered the lapses and Vyasa and Valmiki had to defend their heroes. The stories are artistic creations in which lapses they impress the desired moral.
The parts dealing with the lapses deeply distress the reader's mind and serve as solemn warnings of pitfalls, which wait to engulf the careless.
They dispose the mind to humility and watchfulness and make it realise the need for divine guidance. The modern cinema also projects on the screen much that is bad and immoral.
Whatever may be the explanation offered by the protagonists of the cinema, evil is presented on the screen in an attractive fashion that grips people's minds and tempts them into the path of wickedness.
This is not so in the Puranas. Although they do point out that even great men now and again fell into error and committed wrong, the presentation is such as to warn the reader and not to allure him into evil ways.
This is the striking difference between our epics and the modern talkies, which arises from the difference in the character of the people who produced them.
"You are the same unto us both. I must mean as much to you as the Pandavas. You must agree to come to my aid," said Duryodhana.
Salya answered: "Be it so." Flattered by Duryodhana's splendid reception, Salya deserted the Pandavas who were entitled to his love and esteem and pledged his word to fight on Duryodhana's side which shows what dangers may lurk in receiving the hospitality of kings.
Feeling that it would not be right to go back without meeting Yudhishthira, Salya then turned to Duryodhana saying: "Duryodhana, believe me. I have given you my word of honor. I must however meet Yudhishthira and tell him what I have done."
"Go, see him and return soon. And do not forget your promise to me," said Duryodhana.
"Good luck to you. Go back to your palace. I will not betray you." Saying this, Salya went to the city of Upaplavya where Yudhishthira was camping.
The Pandavas received the ruler of Madra with great eclat. Nakula and Sahadeva were joyous beyond measure to see their uncle to whom the Pandavas narrated all their hardships and sufferings.
When they started talking about obtaining his help in the war that was impending, Salya related to them the story of his promise to Duryodhana.
Yudhishthira saw at once that it had been a mistake to take Salya's assistance for granted, thereby letting Duryodhana forestall them.
Concealing his disappointment as best he could, Yudhishthira addressed Salya thus:
"Great warrior, you are bound to keep the promise you have made to, Duryodhana. You are the equal of Vasudeva in battle and Karna will have you as his charioteer when he seeks Arjuna's life in the battlefield. Are you going to be the cause of Arjuna's death? Or are you going to save him then? I know I cannot fairly ask this of you. Still I do."
To which Salya rejoined: "My lad, I have been tricked into giving Duryodhana my word and I shall be ranged against you in battle. But when Karna proceeds to attack Arjuna, if I happen to be his charioteer, you may take it he will go to battle disheartened and Arjuna shall be saved. Fear not. The sorrows and insults, which were visited on Draupadi and you all, will soon be an avenged memory. Henceforth, yours will be good luck. No one can prevent or alter what has been ordained by fate. I have acted wrongly. Bear with me."
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