The Mahabharata

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47. Promise Fulfilled

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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48. Virata's Delusion

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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49. Taking Counsel

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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50. Arjuna's Charioteer

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Source: www.mahabharataonline.com
 

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51. Salya Against His Nephews

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

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

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

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

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

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

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

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

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

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

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

Salya was stunned.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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52. Vritra

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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53. Nahusha

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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54. Sanjaya's Mission

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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55. Not a Needle-Point Of Territory

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

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

Vidura counselled Dhritarashtra in this manner at great length.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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57. Attachment and Duty

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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58. The Pandava Generalissimo

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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59. Balarama

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

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

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

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

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

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

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

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

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

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

 
 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Turning to Vasudeva, Dhananjaya laughed.

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

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

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

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

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

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

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

[Nahid Kaiser]

Nusrat madam,
do you know about the story of Urvashi and Pururba ?

Do they belong to Mahabharata?