Sri Mahabharat
(The Immortal and Enchanting Epic of world)
Chapter 3 Vana Parva - Part 1
As
Yudhishthira, his brothers and Draupadi proceeded to the gates of Hastinapura,
the citizens, whose eyes were red with crying, surrounded them. “Leave us not,
O noble Pandavas,” they said. “We could not conceive of life without you. We
would follow you, wherever you go, and continue to live under your protection.”
“We are
undeserving of so much love,” Yudhishthira told them. “Our hearts do go out for
you. But the grandsire Bhishma, the king, Vidura and our revered mother are all
here in Hastinapura. In this hour you should stay back and be of support to
them.”
The
citizens bade the Pandavas a tearful farewell at the Vardhaman gate (they left,
not through the Royal gate, but the traders’ gate). There the exiles got into
their chariots and drove towards the Ganga
river. They spent the night under the great Banyan tree, Pramana, on the banks
of the river where the Pandavas had played as children. A number of brahmins,
chanting holy verses, followed them and set camp with them.
The next
morning Yudhishthira addressed the mendicants who were depending on him for
food. “It is the duty of the king to provide the necessities of brahmins. His
wealth is for this reason alone. But you know I have been divested of all my
wealth. I do not know how well I could support you.” The brahmins would not
listen to him and continued to stay.
The priest
Dhaumya advised Yudhishthira to pray to the Sun god, for he it was who provided
food and sustenance to all living things. Dhaumya knew a Mantra for invoking
the Sun god, which he imparted to Yudhishthira. Yudhishthira recited the
Mantra, and meditated deeply. The Sun god was pleased with Yudhishthira’s
prayer and he appeared before the erstwhile king. Learning about Yudhishthira’s
concern to provide food for his followers, the god presented him with a copper
vessel of celestial quality.
“As long as
the chaste Panchali, who always eats last, does not eat out of it and clean it,
this vessel will be full with the four kinds of food made in her kitchen and stored
in it; the four kinds of food being meat, root, vegetable and fruit. May your
objective be achieved, and may you regain your kingdom in fourteen years.” With
these blessings, the Sun god disappeared.
With the
divine bowl providing inexhaustible quantities of food, Yudhishthira pleased
the brahmins, after feeding whom he and his family fed themselves.
At
Hastinapura, brooding alone over the happenings of the past few days, King
Dhritarashtra felt restless and desired conversation with someone near to him.
He sent for Vidura and asked him, “Kshatta, I am disturbed at what has
happened. You alone have the clear mind to tell me what is in store for us.
Does destruction await us?”
In his
characteristic adherence to truthful talk, Vidura replied, “O King. What your
son has done to the Pandavas is certain to draw fearful consequences. Yet it is
not too late to make amends. Make peace with the Pandavas and give them back
their kingdom. Knowing Yudhishthira, I am confident that he will forgive his
vicious cousin for all his misdeeds. The two families should live in peace and
amity with each other.”
Advice such
as this tasted bitter to the king who could find no fault with his son. He
became angry with Vidura and told him, “Truly Kshatta, you are like an
unfaithful wife. Stay here and accept things or go away.”
Saddened by
the king’s rude words, Vidura left Hastinapura. He knew where the Pandavas had
gone and made that his destination. News of Vidura’s departure was received with
great joy by Duryodhana and his cohorts.
The sons of
Pandu had moved from the banks of the river Ganga
to the forest known as Kamyaka. As Vidura reached the Pandava camp, an
overjoyed Yudhishthira welcomed him with respect and the two were engaged in fruitful
conversation.
As`soon as
Vidura had left Hastinapura, the king was smitten with repentance at his
treatment of his brother. He fell down in a swoon. On being revived, he bade
his faithful servant Sanjaya to immediately follow Vidura and bring him back.
Sanjaya soon brought Vidura back, much to the consolation of the king.
The return
to favour of Vidura was a subject discussed by Duryodhana and his confederates
with great concern. Duryodhana was afraid that his uncle would try to influence
the king in favour of the Pandavas and succeed in bringing the Pandavas back.
Radheya suggested that the best solution would be to chase the Pandavas and
kill them. This suggestion greatly appealed to Duryodhana. Once the Pandavas
were dead, Duryodhana thought, he could rule his country without any fear. He
immediately raised an army with Radheya’s assistance and set out towards the
Pandavas’ quarter in Kamyaka.
Vyasa
observed Duryadhana’s action through his mental powers and accosted the prince
on the way. He stopped Duryodhana and strongly admonished him for his
ill-advised move. Duryodhana had no choice but to call off his expedition and
return to Hastinapura. Vyasa then called on the king and warned him against any
move of Duryodhana to attack the Pandavas. “Even now, stripped of their
kingdom, they are more than a match to your evil-minded son,” he told the king.
Even as
Vyasa left for his abode in the forest, the sage Maitreya arrived at the
Kaurava capital. He was received in the court by the king and duly honoured
with a seat. The sage expressed his dissatisfaction over the injustice done to
the Pandavas and urged the king to recall them.
The sage
said, “O King! What has happened can never be justified. Moreover, the
Pandavas, if not recalled, would return after thirteen years, stronger and
merciless.”
Listening
to the sage, Duryodhana slapped his thigh and scratched the ground with his
foot, showing his impatience and disrespect for the venerable seer. The enraged
sage cursed that the mighty Bhima would break the insolent prince’s thigh when
war came. A frightened king pleaded with Maitreya to forgive his son. Maitreya
said, “My curse will happen, unless you recall the Pandavas and restore to them
their kingdom.” So saying he walked out, his anger not a bit abated.
News just
then arrived at Hastinapura of the killing of Kirmira, the brother of the
rakshasa Bakasura, by Bhimasena. The king asked Vidura to give him an account
of the event.
Vidura
said, “Pandu’s sons, after their expulsion from Hastinapura, traveled three
days before reaching the Kamyaka forest. At dead of night, when they were
asleep under a tree, there appeared before them a fearful looking rakshasa, a
cannibal, Kirmira by name. This Kirmira was the brother of Bakasura, the
monster that Bhima killed on an earlier occasion. Recognizing Bhima, the
rakshasa wanted to kill Bhima to avenge his brother’s death. A fierce battle
took place between Kirmira and Bhima. In the end, by sheer might, the
illustrious Pandava strongman killed that terror of the forest. I saw the huge
body of the slain rakshasa lying in the forest, when on my way to the Pandavas’
dwelling.”
The story,
reflecting the Pandavas’ might, only added to Dhritarashtra’s misery, while
Duryodhana was deeply perturbed.
Many were
the visitors to the humble dwelling of the Pandava heroes at Kamyaka. Their
cousins, the Bhojas, the Vrishnis, Krishna
among them, and the Andhakas as well as other relatives like Drupada and the
king of Chedi, visited them.
Krishna,
during a visit, was discussing the plight of the Pandavas, when he expressed
his anger at the Kauravas’ behaviour. Arjuna pacified him. In good time, he
said, with Krishna’s blessing, their difficult
days would come to an end.
Krishna
said that had he been present at Hastinapura on that fateful day, he would have
prevented the Kauravas’ deceitful dice game. “It was during that time that I
was chasing Salwa to his capital in order to end his life.” he said.
Krishna
related to the Pandavas, the Vrishnis’ battle with Salwa. He said, “Salwa, the
king of Saubha, deciding to avenge the death of Sisupala, ‘his brother-king’,
marched on Dwaraka even before I could return from Indraprastha after the
Rajasuya sacrifice.
“When I
reached Dwaraka, I found that Salwa had already killed many of the eminent
Vrishni warriors. He had caused widespread destruction to Dwaraka and was
returning triumphantly to Saubha. Angered by the scene, I chased the villain. I
finally caught up with him in an island in the ocean. A fierce battle took
place when the host of Saubha’s Danava warriors adopted various tactics
including illusion. After dispelling them all, I finally released my Sudarshan
disc, a weapon capable of destroying the mightiest of enemies. It killed Salwa
and returned to me. I learnt of the events in Hastinapura only on my return to
Dwaraka after Salwa had been despatched.”
The
Pandavas soon left their retinue and most of their cars at Kamyaka and
proceeded to the Dwaita forest where, they decided, they would spend their
exile. The forest, full of tall trees, surrounded the sacred lake of Dwaitavana. The
many Rishis who were performing austerities there blessed the Pandavas. The
brahmins who had followed the exiled Kshatriyas continued to live under their
benevolence at Dwaita.
Vyasa, who
visited the Pandavas, told Yudhishthira, “I could see that Arjuna will slay
your foes when the time comes. He should seek the necessary weapons for the
purpose from the gods Rudra, Indra, Varuna, Yama and Kubera. I shall teach you
a Mantra, which would enable one to behold the gods. You may, in turn, impart
the knowledge to Arjuna.”
Vyasa also
advised Yudhishthira to keep moving to different places so that the forests do
not get denuded and depleted by their continued presence.
After the
sage’s departure, Yudhishthira advised Arjuna, “The Kauravas have stalwarts
like Bhishma, Drona, Kripa, Radheya and Aswathamma, with whom all knowledge of
wielding weapons reside. You alone amongst us are capable of gaining such
mastery in warfare as they possess. The god Indra is the repository of all the
weapons of the gods. I have received instruction from the venerable Vyasa of a
Mantra which, when recited, will expose to one, the entire universe including
the gods. As desired by him, I shall pass that knowledge to you. Use it to seek
Indra. Seek from him all his weapons which alone can help us in the battle to
come. Seek weapons also from Rudra, Varuna, Yama and Kubera.”
Bowing to
his brother’s wishes, Arjuna soon left on his quest for weapons. The remaining
Pandavas, heeded to Vyasa’a advise and shifted their camp to the Kamyaka forest
once again, this time on the banks of the River Saraswati. There they lived for
the next five years.
Equipped
with the Mantra received from Yudhishthira, Arjuna made his way to the Himalayas. Fully armed, with the Gandiva bow in his hand,
Arjuna looked resplendent when he reached Indrakila, the region of Indra. A
thin, emaciated ascetic stopped him and asked, “Who are you? Why are you armed
to your fingernail? You have entered the region where there is no need for
fighting. Disarm and seek bliss. Choose any celestial region you desire and
live there forever.”
Arjuna
refused to disarm. “I have no desire to become a celestial. I have a mission to
avenge the insults heaped on me and my brothers by the son of Dhritarashtra.
Besides, I cannot forsake my brothers who wait for me at Kamyaka.” The ascetic
at once revealed himself to be the god Indra. Paying his respect to the god,
Arjuna said, “It is to meet you that I came here. I seek from you your
weapons.”
Indra
replied, “I am aware of your mission. All my weapons are available for you. But
you must first do penance to the greatest of gods, Siva. I shall give you my
weapons only if you are able to see him.” With this, the god departed.
Then and
there Arjuna went into the meditation of Maheswara. The penance undertaken by
Arjuna was of the severest nature. He shed the armour he was wearing, and clad
in deerskin, he prayed. Little by little he reduced his food until, in the
fourth month, he subsisted on air alone. He stood on the tip of one toe with
his arms joined above his head. The heat radiating from him was such that it
became unbearable for all the sages meditating in the region. These sages
approached the Lord of the Mountains, Rudra, and appealed to him to protect
them from the severe effects of Arjuna’s penance. The all-knowing god smiled
and sent them away with the assurance that he would answer his devotee and end
his penance.
The god
Rudra disguised himself as a Kirata (a tribe of hunters living in the deep
woods). Accompanied by his consort, Uma, also disguised, and a host of other
women, he appeared where Arjuna was doing penance. Just then a Danava (demon),
Muka by name, in the form of a boar, was about to attack Arjuna. Arjuna
prepared to release some deadly arrows from his Gandiva on the boar. The Kirata
bade him stop. “This mountain of a boar was first sighted by me. Hence it is
mine.”
Disregarding
the claim of the Kirata, Arjuna showered his arrows on the boar. The hunter
also sent his arrows and pierced the boar at the same time. The boar assumed
its original form of a rakshasa and fell roaring.
The angry
Kirata questioned Arjuna about his conduct in breaking the hunters’ code. Soon
the argument led to Arjuna releasing his shafts on the hunter. The two quivers,
which had the quality of being inexhaustible, became empty even as his arrows
bounced off the hunter. Arjuna swiped his Gandiva bow on the Kirata who deftly
snatched it away. Arjuna took out his sword and aimed a mighty blow on the
crown of the hunter. On landing, the sword broke into pieces, as if it had hit
a solid rock. Having lost all his weapons, Arjuna pounced on the hunter for
physical combat.
The two
were engaged in a fierce fight when a deadly embrace by the hunter caused
Arjuna to fall on the ground unconscious. When he regained his senses, the
blood-covered Arjuna found the hunter gone. He made an image of the god Siva
and worshipped it, asking for strength. He placed a floral wreath on the crown
of the image.
Even as
Arjuna was praying, to his surprise, the Kirata appeared, with the wreath on
his head. Arjuna realized that he was in the presence of none other than Lord
Maheswara himself. He prostrated before the god and prayed forgiveness for his
conduct in attacking him. The god raised him with his arms and embraced him,
this time in love.
The
mightily pleased Lord of the Mountains heard from Arjuna of his desire to
possess arms that could counter the heroes Bhishma, Drona and Kripa. The god
told him, “I know you to be the rishi Nara
of old who, with Narayana, protected the world from the demons. I shall give
you that favourite weapon of mine, Pasupata, the knowledge of which no human or
celestial has. It should be used only against a superior foe. Wrongly used, it
might destroy the entire universe.” The god then imparted to Arjuna, the
knowledge of the use of the weapon.
It was thus
that Lord Siva blessed Arjuna with the holy weapon, the mere touch of which
purified the prince. The god returned the Gandiva to Arjuna. The two quivers
were also restored of their magical quality. “Go now to heaven,” he commanded
the devotee who stood with his head bowed and left to his abode in the
company of Uma.
As soon as
Mahadeva and Uma left, the gods Yama, Varuna, Kubera and Indra appeared before
Arjuna. Yama said, “We are pleased with you, you incarnate of Nara. I give you spiritual vision with which
you can see celestials. Also accept from me this mace which, when hurled, no
one can escape from.” Varuna gave him the Varuna weapon, capable of bringing
rain and thunder. Kubera gave him the magical weapon Antarddhana, which can put
to sleep any adversary. Indra said, “O son of Pritha, I shall provide you with
my own chariot to transport you to heaven. There I shall give you my weapons.”
Soon after
the gods left, Indra’s car, huge and splendid, drawn by ten thousand horses of
golden hue, arrived. The charioteer, Matali, conveyed Indra’s wish that Arjuna
be brought to his court. As Arjuna mounted it, the car flying Indra’s flag and
capable of traveling like wind, transported the great warrior to the court of
Indra.
When he
arrived at Amaravati, Indra’s city, Arjuna was greeted by apsaras and
Gandharvas to the chanting of verses by Siddhas and Rishis. As he reached the
great hall of Indra, the lord of thunderbolt himself welcomed him. He proudly
led his son to his throne and sat him by his side. The divine ladies Gritachi,
Rambha, Urvasi, Swayamprabha and many others danced and sang in the court. The
splendid Indra instructed the celestial artist Chitrasena to teach Arjuna dance
and music.
Despite all
the entertainment provided by Indra, Arjuna wore a sad countenance, remembering
the insults heaped on the Pandavas by Duryodhana and his evil associates. In
order to cheer him, Indra approached the apsara, Urvasi, with the request that
she make Arjuna happy.
Urvasi, who
was already smarting with infatuation for Arjuna, was only too glad to carry
out her mission. She approached Arjuna and declared her love for him, recalling
the interest with which he gazed at her in Indra’s court while she was dancing.
Arjuna explained that his admiration for her was like his admiration for Kunti
or Cachi, Indra’s queen. “You were the consort of one of my ancestors. Hence, I
think of you as the mother of the Puru race,” he said.
Urvasi
explained to Arjuna that apsaras were free spirits and not bound by
conventional morality. But Arjuna was unmoved. Arjuna’s stubbornness incensed
the apsara who cursed him, “It is at your father’s command that I came to you.
When I needed your love you refused me. For this you shall pass some time in
female company, deprived of your manhood.”
News of
Urvasi’s encounter with Arjuna reached Indra who became pleased with his son’s
steadfastness. He called Arjuna and told him, “You have done your mother Kunti
proud. But do not despair. This curse of Urvasi will come in handy in the
thirteenth year of exile that you and your brothers with Draupadi will have to
spend in disguise. Being a eunuch will give you a cover and you can then use
your knowledge of dancing.”
Indra
called the rishi Lomasa and sent him as his emissary to Yudhishthira to inform
him that Arjuna would soon return to earth after mastering all the weapons
given to him by his sire.
The
Danavas, Nivata-Kavachas, were demons opposed to the gods. The gods found them
growing in strength day by day. Numbering thirty million, they lived in the
ocean depths. Indra told Arjuna, “As your preceptor, I demand from you my fees.
You should undertake a campaign against my enemies, the Nivata-Kavachas. You
must destroy them and free the gods from fear of those demons.” Arjuna
cheerfully accepted the task. The god gave him the standard war accessory, a
conch, Devadatta, the blowing of which could inspire fear in enemies.
Arjuna was
taken to the region of the Nivata-Kavachas in Indra’s chariot, driven by
Matali. Arjuna successfully destroyed their might and stormed their city,
Hiranyapura.
Chapter 3 Vana Parva - Part 2
Guests,
especially learned ones, were always welcome in the Pandava abode. One such was
the sage Brihadwaswa. In his conversation with Brihadwaswa, the sorrowful
Yudhishthira blamed himself for losing everything in gambling with the dice.
The sage told him not to despair. He then related to the Pandava, the story of
Nala and Damayanti.
There was a
king of the Nishadas, Nala by name, who was endowed with great beauty and
valour. He subdued all his enemies and was very charitable. He was much loved
by his subjects.
Elsewhere,
in the country of Vidharba, there ruled a similarly virtuous and brave king,
Bhima by name. He had no offspring. The celestial sage Damana once visited him.
Learning of the king’s longing for progeny, he granted him a boon whereby Bhima
got a daughter and three sons. The daughter was named Damayanti, and the sons
were named Dama, Danta and Damana. While the three sons were strong and
intelligent, the daughter grew up to be as beautiful as an apsara. Her fame
spread far and wide.
Many
visitors to Nala’s court spoke of the Vidharbha princess’ looks and
accomplishments, just as many spoke to Damayanti about Nala’s appearance and
achievements. Without meeting, they fell deeply in love with each other.
Nala was
able to convey his affection to Damayanti through a swan which he caught and whose
life he spared. The swan, along with his flock, flew unto Vidharbha and talked
to Damayanti in private about Nala’s love for her. The princess favourably
responded by sending a message to Nala through the swan.
In order to
find a suitable husband for Damayanti, Bhima organized a Swayamvara for his
daughter. Kings from far and wide in all the worlds heard about the event and
set off to Vidharbha to woo the princess. In the celestial world, the gods
Indra, Yama, Agni and Varuna became interested in obtaining Damayanti. The four
of them proceeded to earth in disguised as humans.
While on
their way to attend the Swayamvara function, the gods met Nala. They learnt
that the prince was also on his way to Vidharbha to attend Damayanti’s
Swayamvara.
Nala’s majestic
appearance stunned the celestials. They thought that their own chances with
Damayanti were greatly diminished by Nala’s participation in the Swayamvara. To
eliminate him from the competition, they approached him and asked him for a
favour. Due to his generous disposition, Nala agreed without knowing what they
would ask. The four then revealed their identity and asked Nala to meet
Damayanti and plead their case with her. Nala said that he himself was a suitor
to Damayanti and hence could not help anyone else in this matter. The gods
reminded him of his promise. Nala had to agree.
With the
help of the four gods, Nala broke through the security in the palace and
reached Damayanti in her private apartment. Their first meeting only confirmed
their attraction for each other. But Nala told Damayanti about his mission on
behalf of the four gods. “It is not wisdom to antagonize the gods. Do choose
one of them and remain happy,” he said.
Despite
Nala’s words, Damayanti was firm on choosing her only true love. At the
Swayamvara she perceived five persons who looked identical, and there appeared
to be five Nalas. This confused Damayanti. She bowed before the five of them
and said piteously, “Nala is the one I want to unite with. I seek the blessings
of you gods to help me. Do please reveal yourselves to me so that I can choose
my lord.”
Damayanti’s
appeal made the gods relent. They also realized that it was destiny that Nala
and Damayanti should be married. They assumed their godly forms – they looked
splendid, their eyelids did not bat, they had no perspiration, they cast no
shadows and their feet did not touch the ground. Damayanti could now see the
human Nala and she garlanded him. The gods blessed the couple and left.
When the
gods were returning to the ether world, they met Kali and Dwapara, the two
Yugas (eras in the form of divinity). The Dwapara era, where there remained a
modicum of good behaviour in the world, was coming to an end. Kali, where
morals were plunging to a low point, was slowly establishing his rule. Kali
heard the story of the gods’ visit to Vidharbha and was enraged that a mortal
could win in a contest with the gods. He wanted revenge. The gods reminded him
that it was with their sanction that Damayanti chose Nala. And the four went on
their way.
The vile
and vengeful Kali decided to make Nala suffer for his deed. Saying that he
would make Nala lose everything in gambling, he persuaded Dwapara to be his
dice.
Kali
approached Nala’s brother, Pushkara, and enticed him. ‘”nvite Nala for a game
of dice. I assure you, I would make you win everything he has. You can then
rule this vast kingdom.” The greedy Pushkara agreed.
Kali could
not harm Nala as long as he was pure and devoted to god. He waited for an
opportunity when the prince would commit a breach and enter Nala and possess
him so that he could make him play dice with his brother. Such an opportunity
came when Nala was one day caught performing his evening prayers without
washing his feet, an act of sacrilege, contrary to what the scriptures said.
Kali now entered Nala’s body and took control of him. He made Nala accept
Pushkara’s invitation to gamble.
In the
deceitful dice game that followed, with Dwapara as the dice, Pushkara made Nala
lose his possessions one by one. Nala’s friends and his subjects all appealed
to him to stop playing. But he would listen to none, possessed as he was by
Kali. The dice game continued for many months, with Nala losing at every throw.
Even Damayanti’s words fell on deaf ears. The alarmed queen realized that there
was some power driving her husband along the dangerous path. As a precaution,
she sent her twin son and daughter to her father Bhima’s house in Vidharbha
through a faithful charioteer, Varshneya.
Leaving the
twins Indrasena and Indraseni along with the chariot and steeds at Vidharbha,
Varshneya bade farewell to Bhima and started wandering. He then found
employment with King Ritupurna at Ayodhya.
Nala
eventually lost everything he had to Pushkara in the dice game and he had to
leave his capital with only a piece of cloth to cover him. His wife followed
him similarly garbed. Pushkara had warned against anyone showing the slightest
sympathy for the fallen king. For three nights the couple languished in the
outskirts of the city, living on water alone. They then went into the forest.
In the
forest, Nala observed a few birds feeding on the grass. He felt happy at the
prospect of catching those birds for food. He removed the cloth he was wearing
and threw it on the birds. Immediately the birds took off, carrying the cloth.
One of them said, “You foolish man, we are the spirit that was in the dice. We
came to deprive you of your last possession.”
With his
garment gone, Nala tore a piece of the cloth that Damayanti was wearing and
covered himself. He tried his best to persuade Damayanti to leave him and go
back to her father. But the noble lady had no desire to leave her husband in
such a state. Nala thought that it was in the best interest of both if he
abandoned his wife. After some hesitation, Nala left her that night when she
was asleep. He started wandering in the forest.
When
Damayanti woke up, she found Nala missing. She wailed and cried out for Nala.
While ruing her helplessness, a big serpent caught her and was about to devour
her. Luckily for her, a hunter who was passing by rescued her. The hunter was
attracted by Damayanti’s beauty and wanted to possess Damayanti. By the power
of her chastity, however, Damayanti caused the hunter to fall dead.
Damayanti
wandered aimlessly in the fearsome forest until she reached a place where she
found some rishis. The rishis heard her story and blessed her, saying that she
would find her husband and become queen again. The next moment, the rishis
vanished.
A caravan
of merchants passing that way found Damayanti. The merchants took care of her
and she started traveling with them towards the country of Chedi. On the way
the caravan was attacked by a herd of elephants. Many in the caravan were
killed. Those who survived the attack took Damayanti to Chedi. There she could
get employed by the queen of that kingdom as maid for the princess.
Meanwhile,
during his wanderings in the forest, Nala encountered a raging fire. From the
fire he heard a snake cry out for help, promising to be his friend if rescued.
Nala rescued the snake from the fire. On being freed, the snake bit Nala. The
next moment Nala’s appearance changed completely. He lost all his good looks
and took a hideous form.
The snake
said, “O mighty one. The venom I have injected in you will torture the spirit
possessing you. From now you would be immune to any kind of poison. This change
in your form is temporary, so that none could recognize you. Proceed to Ayodhya
and present yourself to King Rituparna as Bahuka, the equine expert. He would
teach you dice game in return for your teaching him skill with horses. Soon you
would regain your wife and kingdom. I give you a garment which will restore you
to your true form. You can wear it at a suitable time.” Nala took the garment
and proceeded to Ayodhya.
Just as the
serpent had told him, Rituparna employed Nala to care for the Royal stable.
From Rituparna, the Nishada prince learnt all the skills relating to dice game.
After some
time Bhima came to know through his spies that his daughter was in Chedi. She
was soon restored to her father. After hearing her story, Bhima started to
search for Nala far and wide.
Rituparna’s
charioteer, Varshney, by close observation, discovered that Bahuka was his old
master, Nala, in disguise. He immediately proceeded to Bhima’s court and told
the king about Nala being in Ayodhya in a changed form. Knowing that Nala would
never reveal himself to Damayanti in his present form and would refuse to come
to Vidharbha, the king conceived of a plan. He sent back Varshney after
briefing him of his plan.
According
to the plan, Bhima sent word to Rituparna that a Swayamvara was being held for
Damayanti. Since there was not much time to journey to Vidharbha, Ritupurna
engaged Nala to drive his chariot, knowing that he could drive fast.
Once
Rituparna reached Bhima’s palace, Damayanti met the charioteer Bahuka. She
realized that he was indeed Nala. Nala, not wishing to reveal himself to her,
kept denying his real identity. But when he saw his son and daughter, he could
not resist embracing them. Damayanti approached him and pleaded with him to
come out with the truth. Nala finally relented. He took out the garment the
serpent had given him and threw it on his shoulder. His original form returned
and after four years, Nala and Damayanti were reunited. Kali also left him.
Nala went
back to Nishada where he enticed his brother to gamble with him again. Pushkara
thought that this time he could win over Damayanti whom he coveted, and he
consented. But in the dice game, Nala won back his kingdom and all his wealth.
Pushkara was disgraced. However, filial affection prevailed, and Nala forgave
Pushkara. He gave his brother a portion of his kingdom.
The sage
Brihadwaswa revealed that he knew the entire science of dice game. At Yudhishthira’s
request, the sage imparted the knowledge to the Pandava king. Before
Brihadwaswa left, Yudhishthira had learnt all the nuances of the game.
Chapter 3 Vana Parva - Part 3
The sage
Narada made a visit to the Pandava abode when he talked to them about the
pilgrimage their grandsire Bhishma undertook on the advise of the sage
Pulastya. Narada described the various places Bhishma had visited, along with
their location and history. After Narada’s departure, Yudhishthira expressed to
his priest Dhaumya his desire to undertake a long pilgrimage to the various
holy spots in emulation of Bhishma. Supporting the idea, Dhaumya also gave a
discourse to Yudhishthira about the various places of pilgrimage. The sage
Lomasa arrived from Indra’s court at this time and it was decided that he
should accompany them and explain to them the glory of each spot that they
visited.
Yudhishthira
called all the brahmins and the others he was supporting and told them of his
plan to undertake a pilgrimage along with the other Pandavas. A few who were
strong enough joined them. As for the others, he arranged to send them to the
court of Dhritarashtra where they were looked after very well.
With Arjuna
away seeking weapons from Indra, Yudhishthira, his three brothers, their wife
Draupadi, priest Dhaumya and sage Lomasa, along with some brahmins, set off on
the pilgrimage. Starting with Naimisha, they proceeded to Prayag and Gaya in
the foothills of the Himalayas. They observed the holy rites at each place
under the guidance of the preceptors accompanying them.
When they
reached Durjaya in Central India, they visited the sage Agastya’s hermitage.
Here Lomasa related to them the story of how Agastya swallowed and digested Ilvala’s
brother, Vatapi, and put an end to the persecution of brahmins by the two demon
brothers.
When they
took a bath in the sacred river of Vadhusara, Lomasa described how with a dip
here, the warrior Parasurama recovered his strength after being chastised by
Sri Rama whom he offended by his arrogance.
His rage
against Kshatriyas subsided, Parasurama had taken up residence at Mahendra
Mountain. When the Pandavas reached there, the great warrior made an appearance
and blessed the visitors.
Traveling
South, the group of pilgrims went to where the Godavari River joins the sea.
They crossed the Dravida land and reached Prabhasa, much as Arjuna did on an
earlier occasion. They were now in the proximity of Dwaraka, in Yadava land.
Many Vrishni heroes like Satyaki, with Balarama and Krishna at the head,
welcomed them.
Taking
leave of the Yadavas, the Pandavas journeyed north until they reached Kasmira.
At the gate to Manasarover Lake on the Himalayas, they saw with awe the peaks
covered with snow.
As the
party reached the Gandhamadana area in the mountains, they were struck by a
severe storm. When the storm subsided, Draupadi swooned due to exhaustion.
Yudhishthira suggested to Bhima that he should carry Draupadi on his shoulders.
But the strong man summoned his son Gatotkacha who organized a number of
rakshasas to carry all the pilgrims including the brahmins, on their shoulders.
The rakshasas, adopting the aerial route, showed them many holy spots including
the place near Kailasa where in ancient times the rishis Nara and Narayana
dwelled by the side of the river Bhagirathi.
As they
descended the mountains of Gandhamadhana, they spent a few days and nights on
the banks of Bhagirathi where the water was crystal clear. All around was rich
vegetation. It came to pass one day that a lotus of divine beauty and unearthly
fragrance came floating in the wind and landed near Draupadi. The princess was
so enamoured of the flower that she bade Bhima to find its source and fetch a
few more of them.
In order to
fulfill Draupadi’s wishes, Bhimasena set out in the direction from which the
wind had brought the lotus. The forest was dense with trees and plants,
requiring Bhima to uproot several of them to find a path. He warded off many
huge elephants and wild animals that came to attack him. After covering some
distance he found his passage blocked by a huge monkey that was lying across in
slumber. The angry Bhima bade the monkey move. But the monkey said that the
wood Bhima was trying to enter was forbidden to humans.
“You cannot
proceed further,” the monkey said. “Only celestials could enter this region.
Besides, I am too tired to rise. If you so desire, you may leap over me.”
Bhima said,
“It is out of respect that I do not leap over you. Leap I could, even as
Hanuman leapt over the ocean to reach Lankapuri.”
“Who is
this Hanuman you are talking about?” queried the monkey.
Bhima told
him about Hanuman who was the devoted servant of Lord Rama. “Being the god
Vayu’s son, I am that great Hanuman’s brother,” said Bhima proudly.
Still
desiring to amuse himself, the monkey, who was none other than Hanuman, told
Bhima, “I am ill. I cannot move. You may, if you want, push my tail aside and
proceed.”
Bhima stepped
towards the monkey and tried to lift its tail. In spite of using all his
strength, Bhima found that the tail would not move. He realized that this was
no ordinary monkey. He bowed to it and asked, “Who are you? Are you a Gandharva
or a god?”
Hanuman
revealed his true identity to Bhima. “I am the son of the wind god Vayu through
Kesari. You are also the son of Vayu, through Kunti. We are indeed brothers.”
Bhima was
thrilled to meet his illustrious brother. He asked Hanuman, “Is it true that
you could assume any form from the size of an ant to that of the Meru hill?”
At Bhima’s
request, Hanuman assumed his super form, displaying his ability to become as
large as he desired. Reverting to his normal size, he advised Bhima on his
duties as a Kshatriya and on the need to uphold truth always. Pleased with his
younger brother, Hanuman assured that during the war he would create confusion
in the enemy ranks by letting out fearsome roars from Arjuna’s flagstaff. He
then showed Bhima the path towards the lake of the divine lotuses and left.
When Bhima
reached the lake he was attacked by innumerable rakshasas. He easily scattered
them with his might. The defeated rakshasas went running to Kubera to whom the
lake belonged. Understanding who Bhima was, Kubera instructed the guardians of
the lake to allow him to take as many flowers as he wanted. Bhima returned to
the Pandava camp, his hands laden with the lotuses.
Jatasura, a
rakshasa, had assumed the form of a brahmin and was living in the Pandava
hermitage on the banks of the Bhagirathi River. He was waiting for an
opportunity to steal the bows and other weapons the Pandavas had, and to ravish
Draupadi. Such an opportunity presented itself when, one day, Bhima was away from
the hermitage. Jatasura captured Yudhishthira, Draupadi, Nakula and Sahadeva,
and tried to carry them away. However, Bhima returned in time to combat the
rakshasa and kill him.
When Arjuna
embarked on his quest for weapons, it was the understanding that he would
return after five years. That period was coming to an end. Yudhishthira, with
his entourage, was waiting with expectation in the Himalayan range to receive
his brother. Arjuna arrived in Indra’s own chariot, driven by the charioteer
Matali. It was a glorious sight when, from the resplendent car of the god,
Arjuna alighted majestically. Indra himself made an appearance. He left after
blessing the Pandavas.
Arjuna
recounted to the others, his meeting with Mahadeva and his visit to Indra’s
court.
To satisfy
Yudhishthira’s desire, Arjuna displayed all the weapons that he had acquired
from Mahadeva and other gods.
The next
four years were spent by the Pandavas in the same forest, living as they did in
an abode provided for them by Indra. The four years passed pleasantly like four
nights. Realising that ten years of their exile had passed, the Pandavas left
the region of Indra and came back to terra firma. On the way to Dwaitavana they
spent one year at Visakayupa on the banks of Yamuna.
In one of
his hunting expeditions, Bhima was caught by a huge serpent and was about to be
swallowed by it. Overwhelmed by the snake’s strength, Bhima asked him who he
was. The snake answered that he was Nahusha, a former Indra, who was cursed by
Agastya to roam the earth as a serpent. This was in punishment for his arrogant
behaviour after being made Indra.
While Bhima
and Nahusha were thus engaged, Yudhishthira arrived at the spot.
The snake
repeated his story to Yudhishthira and asked him a few questions. Yudhishthira
answered them satisfactorily. Immediately, the serpent changed his form to that
of Nahusha. The redeemed Nahusha explained, “Agastya had said that his curse
would end with my meeting with Yudhishthira, and Yudhishthira answering my
questions.”
After their
return to Dwaitavana, Krishna called on them. Arjuna enquired of Krishna about
his wife Subhadra and son Abhimanyu. Krishna informed that they were doing
well, and so also the five sons of Draupadi. All the children had grown up to
be fine warriors, besides being well versed in the scriptures and rituals.
The sage
Markandeya, ancient and learned, visited the Pandavas and gave them long
discourses on many subjects, clearing all their doubts. Asked about the
recurrent Yugas (Ages), Markandeya told Yudhishthira, “Dwapara has given place
to Kali, the darkest of the four Yugas. During this age duties will
increasingly be neglected, morals will take a plunge and there will be a steady
fall in values. The end of this age would see the arrival of Kalki. He would be
born in a brahmin family in the town of Sambhala. He would purge the world of
all evil elements and pave the way for the golden age, Krita Yuga, which is the
first of the cycle of four Yugas.”
Satyabhama
who had accompanied her husband Krishna to visit the Pandavas, was given mature
advise on her duties by that foremost of women, Draupadi.
Duryodhana
was spending some very happy years in Hastinapura. Monarchs in all four
directions had been subjugated by him. His coffers were overflowing. His
friends Radheya and Sakuni, and his brother Duscasana, were always with him,
praising and flattering him.
Radheya came
up with the idea that Duryodhana should visit Dwaitavana in the pretext of a
hunting expedition. He could derive great pleasure in observing the Pandavas’
miserable existence in the forest. At the same time he could flaunt his own
prosperity to the Pandavas.
Duryodhana
fully endorsed the idea but was diffident about getting his father’s
permission. It was Radheya again who came up with a solution. ”Huge herds of
our cattle are stationed near Dwaitavana,” he said. “As king you have the duty
to inspect our cattle stations. Your father, the king, will certainly approve
of your visiting the place. As a relief from your strenuous duties, you could
then go for a hunt in the forest.”
Dridharashtra
was far from happy over the prospect of Duryodhana and his friends going
anywhere near the Pandava abode. But he relented eventually, and plans were
made for the trip.
Duryodhana
reached the cattle station with a big retinue, including many royal ladies.
Radheya, Sakuni, Duscasana and the other brothers accompanied him. He set up
camp four miles away from Dwaitavana. After dutifully inspecting the cattle,
the prince retired for some sport and diversion. He ordered his men to enter
the forest and set up a camping place near the lake.
The Kaurava
soldiers who approached the lake were stopped by Gandharvas who told them,
“This is the habitat of Gandharvas. Humans are not permitted to enter here.”
When Duryodhana heard of this, he became angry and sent his army. This time his
men forced their way in, despite opposition from the Gandharvas. Those heavenly
creatures rushed to their king Chitrasena and reported the matter.
Chitrasena,
with a horde of Gandharvas, descended on the scene to beat back the Kaurava
army. Meanwhile, Duryodhana and the other prominent Kauravas reached the lake.
What ensued was a battle between the Kauravas and the Gandharvas. Although the
Kauravas at first beat back the guardians of the lake, soon Chitrasena overcame
them. All the Kaurava soldiers retreated, leaving only their masters in the field.
Radheya showed courage initially, but he soon lost his car and his weapons. To
save himself, he had to run away from the battle.
Most of the
Kauravas had, by now, abandoned their king and run away. Chitrasena fought
relentlessly. Soon he could capture Duryodhana, Duscasana and a few other
princes. He also rounded up the royal ladies. They were all taken prisoners.
The
soldiers who fled from the battle approached the Pandavas and told them about
the misfortune that had befallen the Kaurava prince and his entourage. While
Bhima expressed his glee over Duryodhana’s plight, Yudhishthira told his
brother, “This is no time for rejoicing. Members of our family have been
captured by the Gandharvas. It is our duty to see that they are released.” He
instructed his brothers to leave immediately.
“Approach
the Gandharvas,” Yudhishthira said, with wisdom. “Get the Kauravas
released by adopting conciliatory methods. If the Gandharvas do not listen,
engage in light skirmishes. If they are still stubborn, then crush the foe.”
The four
brothers proceeded to carry out their elder brother’s orders. The Gandharvas
were in no mood to yield to the Pandavas. A great battle ensued. The brothers
fought off the thousands of Gandharvas who poured in. Chitrasena employed various
subterfuges to overcome Arjuna, but the Pandava hero who was armed with
celestial weapons, effectively answered him. In the end, Chitrasena, who had
become Arjuna’s friend when the latter visited Indralok, appeared before the
Pandavas. “Cease my friend,” he told Arjuna. “I do not desire to fight with
you.” The two embraced each other.
Arjuna
asked Chitrasena the reason for his taking the Kauravas prisoners. Chitrasena
replied, “This wretched son of Dhritarashtra, along with his friends, came to
Dwaitavana with the sole purpose of mocking at you, your brothers and
Draupadhi. Indra sent me here to chastise the miscreants. You can do what you
want with them.”
The
brothers took Chitrasena to Yudhishthira who welcomed and honoured the
Gandharva chief. At the request of Yudhishthira, Chitrasena released Duryodhana
and the rest of the Kauravas.
After the
departure of Chitrasena, Yudhishthira addressed his chastised cousin, “Child,
do not again commit such rash acts. Nothing good will come out of it.”
Hanging his
head in shame and weary of his misadventure, the Kaurava prince trudged back to
his camp. Seeing him return, Radheya thought that Duryodhana was alive because
he had subdued the Gandharvas. Duryodhana related his story to the Radheya
king.
“Instead of
plunging the Pandavas in misery, it is I who is now plunged in misery,” the
Kaurava prince lamented. Full of humiliation and anger, Duryodhana expressed
his resolve to kill himself rather than live in shame. Neither Radheya nor
Sakuni was able to dissuade him. At this point, Duryodhana fell on the ground
unconscious.
The Asuras
Danavas and Daityas who were opposed to the gods, were watching these events.
They became worried. They were depending on Duryodhana for their fight against
the gods. They immediately arranged for Duryodhana to be present before them.
The Danavas
said, “O mighty Duryodhana. We specially obtained you from Maheswara after
pleasing him with our austerities. Your upper portion is made of parts of Vajra
(thunderbolt). The goddess Uma herself offered flowers to make your lower
portion, thus making it attractive for females. You are therefore no ordinary
human being. It is the soul of the demon Naraka who resides in the body of
Radheya. Due to our influence, even Bhishma, Drona and Kripa who were
previously inclined towards the Pandavas are now turning their support to you.
Many, many rakshasas and Daityas have been born as Kshatriyas, only to aid you.
The Samasapthakas, those do or die warriors, whom you will obtain during the
war, are none but our kin. If Arjuna is the weapon of the gods, you are our
weapon. Do not despair. Victory will be yours.”
Duryodhana
considered his encounter with the Danavas and the Daityas as a mere dream. But
the experience restored to him his self-confidence as he returned to
Hastinapura.
As could be
expected, Duryodhana and his friends came in for severe criticism in the court
of Dhritarashtra. Bhishma was particularly severe on Radheya. “It was Radheya
who led you to this foolish campaign,” he told Duryodhana. “But at the
slightest danger the coward abandoned you and ran away.”
Radheya’s
pride was hurt. Alone with Duryodhana, he told the prince, “The grandsire is
always against me. Give me permission and I shall prove my valour. Let me go on
a tour of conquest. I shall bring all the kings of this world to your feet.”
Permission
for such a mission was easily obtained from the king, and Karna left with a
huge army. He marched against rulers all over the country, and soon, as
promised, he was able to make them all acknowledge Duryodhana’s superiority and
pay him tributes.
When
Radheya returned, there was much celebration of this event. He found himself to
be a hero. Remembering Yudhishthira’s Rajasuya, Duryodhana desired to hold a
similar sacrifice. But he was advised by the priests that with his father
Dhritarashtra alive, Duryodhana should not perform Rajasuya. Instead, he could
perform the sacrifice known as Vaishnava, which was much superior to Rajasuya.
The
sacrifice was performed in great splendour. Only the Pandavas were not present.
When a messenger was sent to them, Bhima replied, “Tell your king that we shall
come to Hastinapura as his conquerors, not as his guests.”
Established
as an overlord, Duryodhana ruled the world. He looked after the welfare of all
the rulers under him and was very generous to his subjects.
Yudhishthira
dreamt that the deer in Dwaita appealed to him to stop their slaughter for food
or the species would disappear. The Pandavas immediately moved to a spot near
Lake Trinavindu in the Kamyaka forest. There they continued to find food for
themselves and also supported their followers, thanks to the celestial bowl.
The sage
Durvasa, famous for his eccentricities and short temper, visited Duryodhana.
Knowing the ascetic’s nature, Duryodhana did all he could to please him. He was
in personal attendance on the sage during his stay in Hastinapura. The holy one
was always unpredictable, especially in his eating habits. When food was ready,
he would decline it. And at unearthly hours he would demand that he and his big
retinue of brahmins be fed.
Duryodhana
pleased the sage with his devotion. “Ask for a boon,” the sage told the Kaurava
prince. “O great sage,” Duryodhana prayed to him. “Please visit my brother
Yudhishthira in the forest. Call on the Pandavas at a time when Panchali has
fed the brahmins and her family, and lies down after feeding herself.”
“So be it,”
the sage said and left. Duryodhana rejoiced with Karna. “This is the end of the
Pandavas,” he said.
Ascertaining
that Draupadi had finished her repast and was resting, Durvasa descended on the
Pandava abode, followed by ten thousand brahmins. Yudhishthira received him
with all honours. He bade the sage to proceed to the river along with his
followers, and return for dinner after performing the evening rites.
Give me food, demands Krishna
The
Pandavas were deeply worried. The celestial bowl had been retired for the day. They
could see no way to feed Durvasa and his army of brahmins. While they were so
despairing, Draupadi prayed to Krishna. “Save us from this grave danger, O
Kesava. The Muni is known for his wrath. If we do not feed him and the
brahmins, we are doomed.” Krishna heard her prayers in Dwaraka. Leaving
Rukmini’s side, he appeared at the Pandava abode.
In the
midst of the crisis they were in, Draupadi and her husbands were greatly
cheered by Krishna’s arrival. After the exchange of courtesies was over, a tired
Krishna addressed Draupadi, “Panchali. I have reached here after a strenuous
journey. I am hungry. Bring me some food.”
Draupadi
hung her head down and said, “Alas Krishna, we have no food to offer you. Since
I have finished eating, the celestial bowl can no more produce food for the
day.” Krishna insisted on seeing the bowl.
When
Panchali brought the vessel, Krishna pointed to a particle of rice and a piece
of vegetable sticking to the rim. The bowl soon overflowed with food. Bhimasena
was sent to fetch Durvasa and his followers.
In the
river, the brahmins had a refreshing bath. Suddenly they felt as though they
had partaken of a heavy dinner. When they heard Bhima’s voice calling them,
they rushed to their preceptor and told him that it would be impossible for
them to eat even an atom of food. Durvasa told them, “Yudhishthira has great
spiritual power. He would have prepared dinner for us. If we do not eat he may
curse us. It is therefore best that we make ourselves scarce.”
When Bhima
reached the river, he found Durvasa and his disciples had vanished.
Greatly perplexed, he returned home without the guests, Krishna smiled and told
his Pandava hosts, “Your guests have all vanished. They will never come here
again.” Krishna took leave of his cousins and returned to Dwaraka.
The
Pandavas had gone to hunt, leaving Draupadi in the hermitage. Jayadratha, the
king of Sindhu and the husband of Duryodhana’s sister Dussala, was passing by
with a few fellow princes. Seeing Draupadi alone, with her husbands not to be
seen, evil thoughts came to his mind. Despite her warnings, he abducted
Draupadi and was fleeing.
The Pandava
brothers returned just in time to give the misguided prince a chase.
Yudhishthira sent his four brothers after the abductor. In no time at all they
routed the king’s troops and took Jayadratha in chains to Yudhishthira. But the
first among the Pandavas admonished his brothers for ill-treating their
sister’s husband, and set Jayadratha free. Jayadratha found the Pandavas’
generosity towards him highly humiliating.
Jayadratha
went to the forest resolved to become powerful enough to take on the Pandavas.
He did intense penance, invoking Siva. The god appeared before Jayadratha and
offered him a boon. Jayadratha prayed that he should be given the power to
destroy the Pandavas. The Lord of Kailas flatly refused. All he could grant
Jayadratha was the power, for just one day during the battle, to keep in check
the four Pandava brothers other than Arjuna. A boon which had far reaching
consequences at the time of the Great War.
Twelve
years of the Pandava exile had come to an end. The god Indra was thinking of
the battle that was sure to follow when the Pandavas returned after their
thirteen-year exile was over. He was aware that no one, other than Radheya,
would be a threat to his son, Arjuna. To strip Radheya of his power became his
only thought. “If I obtain Radheya’s ear-rings and his armour he would lose his
strength. The son of Surya is known for his charitable disposition. He would
not deny anything, including his life, if a brahmin approached him for alms.”
Surya who
was moved by his affection for his son, appeared in Radheya’s dream and warned
him of Indra’s plans. He advised Radheya, “When Indra, in the guise of a
brahmin, seeks your ear-rings, do not yield. Without them your life will be
shortened. Do not yield your armour without which your strength would diminish.
You were born with these for your protection. Give everything else Indra seeks.
Please him by any other means.”
Karna
clearly conveyed to Surya that rather than deny a brahmin seeking something
from him, he would gladly give up his life.
Surya told
him, “If Indra succeeds in depriving you of your ear-rings and armour, ask from
him in return his invincible weapon that could kill anyone.”
Indra chose
the best time in which to approach Radheya to fulfill his scheme. Radheya had
the habit of praying to the Sun god early in the morning. He would stand in the
lake or river, gaze at the Sun and raise both arms. As he came out of his
prayer he would give away anything that was sought from him.
Approaching
Radheya at such a moment in the guise of a brahmin, Indra first got an
assurance that whatever he sought would be given. When he asked for Radheya’s
ear-rings and armour, Surya’s son explained to the brahmin that his very life
and welfare depended on those two objects. The brahmin was adamant and would
accept no other gift.
From the
brahmin’s insistence it became obvious to Radheya that he was in the presence
of Indra. In order to fulfill his promise, he had no option but to agree to
give away the two precious objects with which he was born. Remembering Surya’s
advise, Radheya asked for Indra’s celestial weapon in return. Indra agreed.
Radheya removed his ear-rings, while his armour he tore off, with blood
dripping. He handed over both to Indra.
Indra gave
his weapon to Radheya, but with a condition. The weapon could be used only
once. Indra also cautioned that he would be unable to use this weapon to kill
the person he had in his mind, namely Arjuna. For Arjuna was protected by
Narayana himself and there was no power that could kill him.
For his act
of tearing away the armour he was born with, Radheya came to be known as Karna.
The
Drauapadi abduction episode made the Pandavas move back to Dwaitavana once
again for reasons of safety. When they had settled down to a placid life near
the lake, a brahmin one day came running to them. ”O Princes,” he said. “A big
deer strayed into the place where I perform my rituals and carried away the
holy fire sticks which got entangled in its antlers. Do pursue it and recover
the sticks for me.”
The five
brothers immediately set off in pursuit of the deer. After a long chase they
became extremely thirsty. Yudhishthira asked Nakula to climb a tree and look
for a watering spot. Nakula saw a lake nearby. He took a quiver with the
intention of filling it with water for his brothers after quenching his own
thirst, and proceeded to the lake.
His throat
parched with thirst, Nakula reached the lake. He was about to scoop some water
when he heard a voice, “Stop. This lake belongs to me. None takes water from
here without my permission. If anyone attempts to do so, he will drop dead.
Answer my question and I will permit you to drink.”
Nakula was
in no mood to answer the voice that came from an invisible source. He drank the
cool water and felt refreshed. But the next moment he fell down dead.
With Nakula
not returning for a long time, Yudhishthira sent Sahadeva to search for him.
Sahadeva reached the lake. He was similarly challenged by the voice. Being too
thirsty, he also ignored it and drank the water. He fell dead by Nakula’s side.
Sahadeva was followed by Arjuna and Bhima and before long all four brothers of
Yudhishthira were lying dead by the side of the lake.
Yudhishthira
himself finally went in search of his brothers. When he reached the lake, he
found them all lying dead. Knowing the valour of Arjuna and Bhima, Yudhishthira
concluded that there was the hand of a superior power behind their deaths. He
decided to quench his thirst first and then investigate further.
Once again
the voice was heard. ”Stop. This lake belongs to me,” it said. “If you drink
the water without my permission you would meet with the same fate as your
brothers.”
Yudhishthira
called out to the voice, “If you say this is your lake, I do not dispute it.
But first show yourself to me and tell me why these brothers of mine are dead.”
A Yaksha
(celestial) of immense proportions materialized. He told Yudhishthira, “I am
the Yaksha that owns this lake. These brothers of yours disregarded me and
drank the water. All I demanded was that they should answer my questions first
and then drink. They have now met with their punishment. I warn you again. You
should answer my questions first. If I am satisfied with your answers, I shall
permit you to drink.”
Yudhishthira
humbly accepted the challenge and the Yaksha started posing the questions.
They were
on a wide range of subjects. With great wisdom Yudhishthira answered them all.
Some of the questions were of a mundane nature, while some were highly
philosophical. To sample a few,
Q : Who is
the friend of one who is ill?
A : The
physician.
Q : What is
it that does not close its eyes when asleep?
A : Fish.
Q : What is
the best of all possessions?
A :
Knowledge.
Q : What is
patience?
A :
Subjugation of the senses.
At the end
of the session, the Yaksha told Yudhishthira, “Your answers satisfy me. I can
bring back to life one of your brothers. You can choose which one it could be.”
Yudhishthira chose Nakula.
The Yaksha
asked Yudhishthira why he chose Nakula in preference over the others.
Yudhishthira replied, “Among Kunti’s sons, I am alive. Hence let a son of Madri
also be alive.”
The Yaksha
changed his form. Yudhishthira found the god of justice, Dharma, standing in
front of him. The god said, “Son, I am mightily pleased with you. Let all your
brothers be alive. It is to test you that I enacted this small play. You truly
do your father proud. Ask for a boon and I shall grant it.” Remembering the
immediate task in hand, Yudhishthira wished that in the following year, he and
his brothers should be able to effectively conceal their identities so that
they would not be found out by Duryodhana. The god granted the boon. He
restored the four brothers to life and returned the sticks of the brahmin that
he had carried away in the guise of a deer. “Drink as much water as you want,” he
said. “And return to your hermitage happy.”
Chapter 4 Virata Parva
Twelve
years of life in the wilderness having come to an end, the Pandavas started
preparing for the thirteenth year to be spent in an inhabitable place without
being discovered by Duryodhana. Arjuna, with his extensive knowledge of the
country, suggested several places. But Yudhishthira chose Virata in the kingdom
of the Matsyas. “The Virata king is old and hospitable and he will be best
suited for our purpose,” Yudhishthira said.
The
Pandavas then discussed what disguise each one would take.
Yudhishthira
said, “I shall go to Virata as a brahmin, under the name of Kanka. I shall be a
courtier, would play dice with the king and generally please him. If questioned,
I shall say that I was formerly in the employ of the Pandava king,
Yudhishthira.”
The other
four brothers chose their own disguises.
Bhima said
he would become a cook in the Virata household, calling himself Vallaba.
“Besides pleasing his majesty’s palate,” Bhima said. “I shall also entertain
him in sports as a wrestler.”
For Arjuna,
the curse that he had received from the Apsara Urvasi, that he would lose his
manhood for a year, came in handy. He would serve the Virata royal ladies in
the disguise of a eunuch. Eunachs were often engaged in various capacities in
the women’s apartments. Assuming the name of Brihannala, he would teach
dance and music to the women of the royal household, thanks to the knowledge he
had received in these arts from the Gandharva Chitrasena.
Nakula
would join Virata as an expert on horses. He would take care of the royal
stable, breed quality horses and train the equines. His name would be
Granthika.
Sahadeva
would use his knowledge of cattle breeding. Under the name of Tantripal, he
would seek employment with Virata and take charge of his cattle.
Draupadi
had her plan ready. She would become a Sairindhri or a beauty specialist,
attached to the queen, Sudeshna. If asked about her previous employment, she
would mention that she was in the service of the Pandava queen Draupadi and the
Vrishni, Satyabhama, two names well known in the country.
Just before
parting, the priest Dhaumya advised the brothers on how they should carry
themselves while in disguise. “Draupadi’s position would be vulnerable,” he
warned the Pandavas. “There may be bad elements in the court that would be
attracted to her and may try to take advantage of her. You should keep a close
watch over her without giving away your identities. You should serve the king
in a way you expect your subordinates to serve you. Do not either rebel against
the king or try to excel him in any department. Be ready to please the king
always, but in ways that are truthful. Use the clothes that are provided to you
and be contented with whatever rewards you receive. As soon as you as you reach
Virata, hide your weapons in a safe but handy place. God be with you.”
Arrangements
were made to send the chariots and steeds to Dwaraka to be in the custody of
Krishna. Dhaumya left for Panchala with the brahmins.
Everything
moved according to the Pandava plan. Having reached Virata, they deposited
their weapons on a huge Sami tree having twisted branches, at the outskirts of
the city. They hung a corpse on the tree, so that the smell of rotting body
would keep people away.
Yudhishthira
prayed to the goddess Kaali before entering Virata. Pleased with the prayer,
the goddess appeared before the Pandavas. She blessed them and said, “You will
have my protection. During the year to follow none would discover your
identity.”
One by one
the Pandavas infiltrated into Virata’s court and took up the positions they had
planned. Virata was impressed by Kanka and made him his companion. Bhima
approached the king who was pleased with his appearance and culinary talk. He
was made supervisor of the royal kitchen.
Draupadi
entered the city and was wandering near the palace. The queen took notice of
her and had her brought to her presence. Learning that she was a skilful
Sairindhri, Sudeshna engaged her as her personal beautician. Draupadi informed
the queen that she had five husbands who were Gandharvas.
She told
the queen, “My husbands are very protective and powerful. Should anyone make
advances at me, they would immediately take vengeance.”
Nakula and
Sahadeva followed and got installed as supervisors in the equine and bovine
departments of the king respectively.
Arjuna
appeared at the gate of the city in the guise of a eunuch. His masculine frame,
despite definite feminine traits, intrigued the monarch to whom he was taken.
Arjuna explained that he was of the neutral sex and was well versed in dance
and music. He could be the princess Uttara’s teacher. After ascertaining the
truth about his gender, the monarch sent him to the maidens’ apartments.
The first
three months of the Pandavas’ stay in Virata passed without incidents. The
brothers and their wife kept in touch with each other, even ministering to one
another’s needs, but with their identity a well kept secret.
It was in
the fourth month that a wrestling match was arranged in which Vallaba
participated. In his match with the strongest wrestler in Virata, Jimuta,
Vallaba vanquished and killed his adversary. From then on he was asked to fight
lions and elephants for the king’s amusement.
It was
during the tenth month of her stay with Sudeshna that Draupadi caught the eye
of the commander of the Virata army, Kichaka. The commander approached the
queen who was his sister, and declared his love for the maiden. He then went
into Draupadi’s apartment and tried to win her with his words. Draupadi warned
that she had five Gandharva husbands whose wrath would bring him destruction if
his conduct with her was improper.
Kichaka
left Draupadi. He could not however get over his affliction for her. He hatched
a plan with his sister, the queen. According to the plan, Sudeshna would send
Draupadi to Kichaka’s apartment under the excuse of fetching her some wine.
Once in his apartment, Kichaka should win Draupadi over.
After much
persuasion by the queen, Draupadi agreed to go to Kichaka’s apartment. On the
way she prayed to Surya. Pleased with her prayer, the god sent a rakshasa to
follow her invisibly and protect her.
As soon as
Draupadi was in Kichaka’s presence, the fiend tried to drag her to him.
Draupadi ran out of the apartment and reached the place where the king was
seated with Yudhishthira. Kichaka chased her there and catching her by the
hair, threw her on the floor. But the next moment he fell down, having received
a blow from the rakshasa protecting Draupadi. Sairindhiri then wailed and
complained to the king.
Bhima who
arrived there was accidentally a witness to the scene. His rage kindled, he was
about to attack Kichaka. But Yudhishthira restrained him and sent him away as
though on an errand.
Draupadi
understood that her husbands, due to the need to remain incognito, were not in
a position to intervene. Five times she cried out, “Alas! Here I am being
dishonoured by this brute, and my brave husband is not coming to my
rescue.”
Yudhishthira
said, “Wail not, girl. Go back to the queen’s apartment. Your Gandharva
husbands will not let you down. Be patient.”
Draupadi
returned to the queen’s apartment and told Sudeshna about her encounter with
Kichaka. The queen said angrily, “I shall immediately have the miscreant
killed.” Draupadi replied, “There would be no need for it. My Gandharva
husbands would sooner than later put an end to that beast.”
Feeling
very disturbed by the events, Draupadi yearned to share her grief with one of
her husbands. She managed to reach Bhima to whom she poured out her woes.
That lion of a man swore to take revenge. He asked Draupadi to set up a meeting
for herself with Kichaka the next day.
Early in
the morning, Kichaka went to Draupadi’s apartment and enticed her with riches,
asking her to accept his suit. This time Draupadi pretended that she was
agreeable. “My lord,” she said. “Our union is fraught with danger. If my
Gandharva husbands know about it, they might attack you. We should meet in
secret. Late this evening, I shall wait for you in the room adjoining the
dancing hall where you should come alone.” Kichaka agreed.
Draupadi
secretly met Bhima and told him about the plan. In the evening, when the dance
hall was empty, Draupadi sat in the room, waiting for Kichaka. Bhima had
already reached there and was in hiding. Kichaka arrived expectantly and called
for Draupadi.
Bhima
sprang out of his hiding place and caught Kichaka by his hair. There ensued a
fierce fight between the two. In the end Kichaka was killed and his limbs were
badly mangled. He lay in a heap on the floor. His deed done, Bhima quietly
slipped out of the hall and returned to the kitchen.
Draupadi
called the guards. Soon the entire palace assembled at the scene of the gory
killing. Draupadi cried, “Look at what has befallen this wretch who tried to
abuse me. My Gandharva husbands have punished him.”
The king
sent for the slain general’s relatives, also called the Kichakas. The angry
relatives demanded that the king should suitably punish Draupadi for her crime.
Virata gave in and sentenced Draupadi to be burnt in Kichaka’s funeral pyre.
The
Kichakas dragged Draupadi along as they took their slain chief’s body to the
burning ghat. Bhima heard Draupadi as she wailed and quickly found out the
reason. He ran to the crematorium and, uprooting a huge tree, waited for the
procession to arrive.
On arriving
at the crematorium, the Kichakas were accosted by a huge Gandharva carrying an
enormous tree. Frightened, they left Draupadi and Kichaka’s body behind and
fled. Bhima threw the tree on the scattering Kichakas and killed one hundred
and five of them.
Kichaka’s
death was welcomed everywhere as he and his followers were notorious
oppressors, and King Virata was virtually his prisoner.
Virata’s
advisers told him that he should free Draupadi and send her away. The
Gandharvas might otherwise wreak further vengeance on the king. When Sudeshna
conveyed this to Sairindhri, the girl pleaded that she be allowed to remain
with the queen for just another thirteen days. “By then my Gandharva husbands
would come and take me away,” she said. The queen agreed.
Realising
that the thirteenth year of the Pandavas’ exile had started, Duryodhana sent
out his spies in all directions to find them out. The spies searched far and
wide only to report to the angry king that not a trace of the six could be
found anywhere. This only confirmed the confidence that Bhishma, Drona and
Kripa had in the Pandavas’ capabaility to remain undetected during the
thirteenth year of their exile. Duryodhana asked his men to redouble their
efforts.
King
Susarman of the Trigartas was a powerful monarch. But he had to endure much
from Kichaka who raided his kingdom at will. With the death of Kichaka,
Susarman thought it opportune to invade Virata. He met Duryodhana and enticed
him to join in the campaign. “Virata is a rich country. Conquering them, we can
help ourselves to herds of cattle and immense riches,” Susarman said.
Duryodhana
agreed and a campaign was organized. Susarman reached Virata’s borders first
and seized thousands of cattle. The border guards ran to the king and reported
the matter. Virata at once made preparations to meet the invaders.
Virata
invited Kanka, Vallaba, Tantripala and Granthika, the four Pandava brothers
other than Arjuna, to fight with his army. They readily agreed.
In the
fierce battle that ensued, Susarman’s forces showed themselves to be superior.
Susarman was able to capture Virata. On seeing this, Yudhishthira bade Bhima to
rescue the king. Bhima was in favour of uprooting a huge tree and using it as
his mace. Yudhishthira restrained him and asked him to fight with bow and
arrow. The worthy brother took up his bow and in no time he humbled Susarman.
Bhima bound
Susarman and took him to Yudhishthira. “Set the wretch free,” Yudhishthira
commanded his brother who did so accordingly.
When the
king was away chasing Susarman and recovering his cattle, Duryodhana and his
formidable force including Bhishma, Drona, Kripa, Karna and Aswatthama,
attacked the defenseless city. After plundering huge herds of cattle and other
riches, the victorious Kauravas left the city.
Virata’s
son, Prince Uttara, was helpless against the onslaught of the Kauravas. It was
then that Brihannala stepped in and offered to help him. Draupadi told the
prince that Brihannala was once the charioteer of the renowned Pandava prince
Arjuna, and hence he could be relied on.
With Arjuna
as his charioteer, the young Virata prince proceeded towards the Kauravas. On
seeing the formidable array of warriors among the Kauravas, the prince
developed fear. He jumped out of the chariot and started running. Arjuna
followed him, pleading with him to stay and fight. The Kauravas witnessed this
incredible sight of a eunuch persuading a prince to fight, and started
laughing.
Speculation
started as to who the eunuch could be. The Kauravas were impressed by
Brihannala’s majesty and gait, but Arjuna’s concealment was so perfect that
they could not guess it was he.
Dragging
Uttara into the chariot, Arjuna drove to the Sami tree nearby. He asked Uttara
to climb the tree and fetch his bow and arrows from the concealed spot. With
great difficulty Uttara lifted the Gandiva and brought it down. “Weapons such
as these could not belong to ordinary humans,” he told Arjuna. ”Who are you,
Brihannala?” he asked. It was then that Arjuna revealed his identity to the
prince and also told him about Draupadi and his four brothers.
Fear
gripped the Kauravas when Arjuna came back armed with his famous weapon.
Bhishma and Drona thought that this strange person must be Arjuna. “It is the
Pandava prince, without doubt,” they said.” He is sure to wipe us out, armed with
all the weapons he has recently won.”
Duryodhana
felt gladdened. “If it is Arjuna,” he said. ”Then we have found out the
Pandavas before the end of the thirteenth year. If not, it is a mere eunuch and
I shall kill him.” His admirers hailed him for his brave words.
Prince
Uttara felt inspired when he learnt about Arjuna’s identity. All his fears left
him. He offered to be Arjuna’s charioteer so that the Pandava hero could fight
Virata’s enemies.
Arjuna’s
presence in the battlefield, bow in hand, put the Kauravas in disarray. Karna
urged Duryodhana to fight. Bhishma derided Karna and asked him to name one
instance when he had successfully fought the Pandavas. Drona intervened and
talked the two into keeping the Kauravas united.
Even as
Duryodhana was exulting at having recognized the Pandavas, Bhishma calculated
the period of the Pandavas’ exile. Making adjustments for the shifting of
planetary bodies, he came to the conclusion that the Pandavas had exceeded the
thirteen years by as much as five months and twelve nights. “They have won the
wager,” he said. “They should be welcomed by us and their kingdom should be
restored to them.”
Duryodhana
was now adamant to fight Arjuna. It was however decided that he should return
to Hastinapura with the cattle while Bhishma, Drona, Karna, Kripa and
Aswatthama would stay back and fight.
Arjuna let
a fierce twang from his Gandiva that gladdened Drona. “It is Arjuna, whispering
his salutations into his preceptor’s ears,” he said. Instead of attacking the
army in front of him, Arjuna, spotting Duryodhana retreating with the cattle,
dashed after him. Duryodhana was drawn into the battle.
The
exchange of arrows began. Many of the Kaurava princes fell, Vikarna being one
of them. Karna was unable to withstand Arjuna’s barbs and he retreated from the
field.
The great
warriors of the Kauravas stood in a column and fought against Arjuna who was
fluent in handling weapons with both hands equally. One by one the Kauravas
fell. Bhishma swooned and was driven away by his charioteer. When he returned,
he saw Arjuna fighting with more vigour. The Kaurava strength kept waning and
that of Arjuna’s kept waxing. Following his friend, the king of Anga,
Duryodhana also retreated.
The tired
Kauravas found it prudent to fly. They abandoned the cattle and ran, setting
their course towards Hastinapura. Arjuna and Uttara turned back and
triumphantly made their way to their capital.
On his
return after the campaign against Susarman, Virata was told about the routing
of the Kauravas by Prince Uttara who had Brihannala as his charioteer. The old
king was overjoyed at Uttara’s feat. He ordered that there should be a hero’s
welcome organized for the prince, not aware that it was Arjuna who had routed
the Kauravas.
While
waiting for Uttara to return, Virata called Kanka for a game of dice.
Yudhishthira tried to dissuade the king from playing, but the king was adamant.
While playing, the happy king expressed his pride over his son’s achievement.
Kanka remarked, “This is to be expected. With Brihannala as his charioteer,
none in the world could fight him.”
This remark
of his servant incensed Virata who hit him with the dice. The dice injured
Yudhishthira’s forehead and he started bleeding. Draupadi who was in attendance
on the king, rushed to her husband and wiped the blood off his forehead.
Just then
Prince Uttara returned triumphantly and was about to enter the king’s chamber.
Yudhishthira instructed that the prince should enter alone. He apprehended that
Arjuna, on seeing his eldest brother injured by Virata, would get into a rage
and destroy the entire Virata clan.
On being
briefed of the happenings in the battle by his son, the old monarch asked Kanka
to forgive him. When the identity of the Pandavas was revealed to him, Virata
felt very happy. Taken in by the appearance and valour of Arjuna, the king
offered his daughter, Princess Uttara, as his bride.
Arjuna
explained to the king that he considered Uttara as his own daughter. Rather
than marrying her, he would be happy to have her as his daughter-in-law. Virata
agreed to marry his daughter to Abhimanyu, the son of Arjuna and Subhadra.
Om Tat Sat
(Continued...)
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