The Mahabharata

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34. Yavakrida's End

YAVAKRIDA studied the Vedas and became learned. He grew vain with the thought that he had acquired the knowledge of the Vedas through the boon of Indra and not through human tutelage.

Bharadwaja did not like this and feared that his son might ruin himself by slighting Raibhya. He thought it necessary to warm him. "The gods," he said, "grant boons to foolish people who persistently practise penances, as intoxicants are sold to fools for money. They lead to loss of self-control, and this leads to the warping of the mind and utter destruction." He illustrated his advice by the ancient tale, which is given below.

In olden times there was a celebrated sage named Baladhi. He had a son whose untimely death plunged him into grief. So, be practised rigorous penance to get a son who would never meet with death.

The gods told the sage that this could never be, for the human race was necessarily mortal, and there need must be a limit to human life. They asked him to name his own limit.

The sage replied: "In that case grant that the life of my son may persist as long as that mountain lasts." The boon was granted to him and he was duly blessed with a son named Medhavi.

Medhavi grew conceited at the thought that he was safe from death forever, since he would live as long as the mountain existed, and he behaved with arrogance towards all.

One day, this vain man showed disrespect to a great sage named Dhanushaksha. At once that sage cursed that he might be turned to ashes, but the curse took no effect on Medhavi who remained in perfect health.

Seeing this, the high-souled sage was puzzled and then remembered the gift Medhavi had been endowed with at birth.  Dhanushaksha took the form of a wild buffalo and by the power of his penances butted at the mountain and broke it to pieces and Medhavi fell down dead.

Bharadwaja concluded the story with this solemn warning to his son: "Learn wisdom from this old story. Be not ruined by vanity. Cultivate self-restraint. Do not transgress the limits of good conduct and do not be disrespectful to the great Raibhya."

It was springtime. The trees and creepers were beautiful with flowers and the whole forest was gorgeous with color and sweet with the song of birds.

The very earth seemed to be under the spell of the god of love. Paravasu's wife was strolling alone in the garden near the hermitage of Raibhya. She appeared more than human, in the sweet union in her of beauty, courage and purity.

At that time Yavakrida came there and was so overwhelmed by her loveliness that he completely lost his sense and self-control and became as a ravening beast with lust.

He accosted her and taking brutal advantage of her fear and shame and bewilderment, he dragged her to a lonely pot and violated her person.

Raibhya returned to his hermitage. He saw his daughter in-law weeping, broken-hearted and inconsolable and learning of the shameful outrage perpetrated on her, he was seized with implacable anger. He plucked a hair from his bead and offered it to the fire reciting a mantra.

At once, a maiden, as beautiful as his daughter-in-law, emerged from the sacrificial fire.

The sage plucked another hair from his knotted lock and offered it as oblation. A terrible ghost rose from the fire. The sage commanded them to kill Yavakrida. Both of them bowed to the order.

While Yavakrida was performing the morning rites, the female spirit went near him and with smiles and allurements put him off his guard and as she ran away with his water-jug, the male ghost rushed on him with uplifted spear.

Yavakrida stood up in fear. Knowing that his mantras would be of no avail until he cleansed himself with water, he looked for his water-jug. When he found it missing, he rushed to a pond for water but the pond was dry. He went to nearby stream, which also dried up at his approach.

There was no water for him anywhere. The terrible fiend pursued him everywhere and Yavakrida fled for his life, with the demon hot on his heels. His sin had consumed the power of his vigils and fasts. At last, he sought refuge in the sacrificial hall of his father.

The half-blind man who was guarding the hermitage stopped him as be could not recognise Yavakrida as, distorted with mortal fear, he sought to force his way in. Meanwhile, the fiend overtook him and killed him with his spear.

When Bharadvaja returned to his hermitage, he came upon his son's corpse and concluded that disrespect to Raibhya must have led to this cruel fate.

"Alas! My child, you died of your pride and vanity. Was it not a great mistake that you tried to learn the Vedas in a way not resorted to by any brahmana? Why did you behave so as to be cursed thus? May Raibhya, who caused the death of my only son, be himself killed by one of his sons!" Thus, carried away by rage and grief the sage cursed Raibhya.

Regaining control soon, he exclaimed in anguish: "Alas! They alone are blessed who have no sons. I have not only lost my only son, but in the madness of my grief I have also cursed my friend and companion. What is the use of continuing my life?" He cremated his son's body and died by throwing himself on the funeral pyre.

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35. Mere Learning Is Not Enough

KING Brihadyumna, a disciple of the sage Raibhya, performed a great sacrifice at which he requested his teacher to let his two sons Paravasu and Arvavasu officiate. With the permission of their father, both of them went joyfully to the capital of the king.

While arrangements were being made for the sacrifice, Paravasu desired one day to go and see his wife and, walking alone all night, he reached his hermitage before dawn. Near the hermitage, he saw in the twilight, what seemed to him a beast of prey crouching for a spring and, hurling his weapon at it, killed it.

But to his horror and grief, he discovered that he had killed his own father clad in skins, mistaking him for a wild denizen of the forest. He realised that the fatal mistake was the effect of the curse of Bharadwaja.

When he had hastily performed the funeral rites of his father, he went to Arvavasu and told him the doleful tale. He said: "But this mishap should not interfere with the sacrifice of the king. Please do the rites on my behalf in expiation of the sin I have unwittingly committed. There is, mercifully, atonement for sins committed in ignorance. If you can be my substitute here for undergoing the expiation I shall be able to go and assist in conducting the king's sacrifice. I can officiate unaided, which is a thing you cannot do as yet."

The virtuous brother agreed and said: "You may attend to the king's sacrifice. I shall do penance to free you from the terrible taint of having killed a father and a brahmana."

The virtuous Arvavasu, accordingly, took upon himself the expiatory rites on behalf of his brother. That done, he came to the court of the king to join his brother and assist in the sacrifice.

The sin of Paravasu was not washed off, since expiation cannot be by proxy. It tainted his mind with wicked designs.

Becoming jealous of the radiance on his brother's face, Paravasu decided to dishonor him by casting on him an unjustice as a person and accordingly, when Arvavasu entered the hall, Paravasu loudly exclaimed so that the king might hear:

"This man has committed the sin of killing a brahmana and how can he enter this holy sacrificial place?"

Arvavasu indignantly denied the accusation but none heeded him, and he was ignominiously expelled from that hall of sacrifice by the orders of the king.

Arvavasu repeatedly protested his innocence. "It is my brother who has committed the sin and even then it was through a mistake. I have saved him by performing expiatory rites."

This made matters worse for him for nobody believed that the expiation he had undergone was not for his own crime and everyone thought that he was adding false accusation against a blameless brother, to his other sins.

The virtuous Arvavasu who, besides being falsely accused of a monstrous crime, was also slandered as a liar, retreated to the forest in despair of finding justice in the world and betook himself to rigorous austerities.

The gods were gracious and asked him: "O virtuous soul, what is the boon you seek?" High thinking and deep meditation had in the meantime cleansed his heart of all anger at his brother's conduct; and so, he only prayed that his father might be restored to life and that his brother might be freed from wickedness and the sins that he had committed.

The gods granted his prayer.

Lomasa narrated this story to Yudhishthira at a place near Raibhya's hermitage and said: "O Pandavas, bathe here and wash off your passions in this holy river."

Arvavasu and Paravasu were both sons of a great scholar. Both of them learnt at his feet and became eminent scholars themselves.

But learning is one thing and virtue is quite another. It is true that one should know the difference between good and evil, if one is to seek good and shun evil. But this knowledge should soak into every thought and influence every act in one's life.

Then indeed knowledge becomes virtue. The knowledge that is merely so much undigested information crammed into the mind, cannot instill virtue.

It is just an outward show like our clothes and is no real part of us.

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36. Ashtavakra

WHILE the Pandavas were wandering among holy places in the forest, they came one day to the hermitage of the personages immortalized in the Upanishads. Lomasa told Yudhishthira the story of that place.

Udalaka, a great sage and teacher of Vedanta, had a disciple named Kagola, who was virtuous and devoted but had no great learning. So, the other disciples used to laugh and mock at him.

Uddalaka, however, attached no great weight to his disciple's lack of erudition but really appreciated his virtues, devotion and good conduct and gave his daughter Sujata in marriage to him.

The couple was blessed with a son. A child generally inherits the characteristics of both the parents. But fortunately the grandson of Uddalaka took after his grandfather rather than his father and knew the Vedas even while he was in his mother's womb.

When Kagola made mistakes, as he often did in reciting the Vedas, the child in the womb would twist his body with pain, and so it came to pass that he had eight crooked bends in his body when he was born.

These crooked bends earned him the name of Ashtavakra, which means "Eight crooked bends." Kagola, one ill-fated day, provoked a polemical contest with Vandi, the court scholar of Mithila, and, having been defeated, was made to drown himself.

Meanwhile Ashtavakra grew up to be a towering scholar even in his boyhood, and at the age of twelve he had already completed his study of the Vedas and the Vedanta.

One day, Ashtavakra learnt that Janaka, the king of Mithila was performing a great sacrifice in the course of which the assembled scholars would, as usual, debate on the sastras.

Ashtavakra set out for Mithila, accompanied by his uncle Svetaketu. On their way to the place of sacrifice at Mithila, they came across the king and his retinue.

The attendants of the king marched in front shouting: "Move away. Make way for the King." Ashtavakra instead of moving out of the way said to the retainers:

"O royal attendants, even the king, if he is righteous, has to move and make way for the blind, the deformed, the fair sex, persons bearing loads and brahmanas learned in the Vedas. This is the rule enjoined by the scriptures."

The king, surprised at these wise words of the brahmana boy, accepted the justness of the rebuke and made way, observing to his attendants: "What this brahmana stripling says is true. Fire is fire whether it is tiny or big and it has the power to burn."

Ashtavakra and Svetaketu entered the sacrificial hall. The gatekeeper stopped them and said: "Boys cannot go in. Only old men learned in the Vedas may go into the sacrificial hall."

Ashtavakra replied: "We are not mere boys. We have observed the necessary vows and have learnt the Vedas. Those who have mastered the truths of the Vedanta will not judge another on mere considerations of age or appearance."

The gatekeeper said: "Stop. Have done with your idle brag. How can you, a mere boy, have learnt and realised the Vedanta?"

The boy said: "You mean I am not big like an over-grown gourd with no substance in it? Size is no indication of knowledge or worth, nor is age. A very tall old man may be a tall old fool. Let me pass."

The gatekeeper said: "You are certainly not old, nor tall, though you talk like all the hoary sages. Get out."

Ashtavakra replied: "Gatekeeper, Grey hairs do not prove the ripeness of the soul. The really mature man is the one who has learnt the Vedas and the Vedangas, mastered their gist and realised their essence. I am here to meet the court pandit Vandi. Inform King Janaka of my desire."

At that moment the king himself came there and easily recognized Ashtavakra, the precociously wise boy he had met before.

The king asked: "Do you know that my court pandit Vandi has overthrown in argument many great scholars in the past and caused them to be cast into the ocean? Does that not deter you from this dangerous adventure?"

Ashtavakra replied: "Your eminent scholar has not hitherto encountered men like me who are proficient in the Vedas on Vedanta. He has become arrogant and vain with easy victories over good men who were not real scholars. I have come here to repay the debt due on account of my father, who was defeated by this man and made to drown himself, as I have heard from my mother. I have no doubt I shall vanquish Vandi, whom you will see crumple up like a broken-wheeled cart. Please summon him."

Ashtavakra met Vandi. They took up a debatable thesis and started an argument, each employing his utmost learning and wits to confound the other. And in the end the assembly unanimously declared the victory of Ashtavakra and the defeat of Vandi.

The court pandit of Mithila bowed his head and paid the forfeit by drowning himself in the ocean and going to the abode of Varuna.Then the spirit of Kagola, the father of Ashtavakra, gained peace and joy in the glory of his son.

The author of the epic instructs us through these words put in Kagola's mouth: "A son need not be like his father. A father who is physically weak may have a very strong son and an ignorant father may have a scholarly son. It is wrong to acesess the greatness of a man on his physical appearance or age. External appearances are deceptive."  Which shows that the unlearned Kagola was not devoid of common sense.
 
 

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37. Bhima And Hanuman

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Hanuman gave this parting blessing to his brother:

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

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

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

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38. I am No Crane

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

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

Hearing this Markandeya told him a sacred story.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The brahmana was stupefied.

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

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

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

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

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

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39. The Wicked Are Never Satisfied

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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40. Duryodhana Disgraced

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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41. Sri Krishna's Hunger

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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42. The Enchanted Pool

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

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

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

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

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

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

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

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

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

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

Yudhishthira sent him to fetch some to drink.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Yudhishthira replied: "The power of Brahman."

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

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

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

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

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

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

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

Yudhishthira replied: "The father."

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

Yudhishthira replied: "Mind."

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

Yudhishthira replied: "A sorrow-stricken heart."

The Yaksha asked: "What befriends a traveller?"

Yudhishthira replied: "Learning."

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

Yudhishthira replied: "The wife."

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

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

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

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

The Yaksha asked: "What is happiness?"

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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43. Domestic Service

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[nusrat-diu]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 
 

[nusrat-diu]

45. Matsya Defended

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Nahid Kaiser]

I read Tagor's conversational poem Biday Obhishap where I got Koch and Devjani.  Now your posts revealed these characters more clearly.Thanks Nusrat.

[nusrat-diu]

u r welcome NK

[nusrat-diu]

46. Prince Uttara

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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