THE MAHABHARATA: A Modern Rendering, Vol 1 (85 page)

TWENTY-ONE THE PANDAVAS
 

The next morning1, the Pandavas rose before the sun. As they used to, when they were masters of the earth and for the first time since they were exiled, they bathed in scented water. They dressed themselves like kings, in silks and put on the royal ornaments the sairandhri had kept secretly for them. Before the Matsya king came to his court, the five brothers and Draupadi entered that sabha. The flower girl also wore finery now and she was every bit a queen of queens.

Yudhishtira climbed up to Virata’s throne and sat in it. Draupadi sat beside him in Sudeshna’s place and Bheema, Arjuna, Nakula and Sahadeva stood around them. That sabha had never been so resplendent.

Shortly, Virata arrived with his courtiers. He saw the Pandavas and cried, “Kanka, how dare you! Explain yourself, gambler, if you value your life.”

But the spectacle before his eyes was so regal, he could not be as angry as he might. He was confused, more than angry. Yudhishtira did not answer, only smiled mysteriously at the Matsya king. His confusion mounting, Virata drew his sword. He said, “Explain yourself, Kanka!”

1. Ganguli has it as the third day after Arjuna’s battle.

Arjuna replied quietly, “Virata, be careful how you speak to this man. Your throne is blessed that he sits on it, for he is fit to sit upon the throne of the king of the Devas. This man, my lord, is the greatest soul born in this age. He is an embodiment of dharma.”

A tumult in his chest, Virata said, “Who is he?”

“Yudhishtira, whose fame will last in the world as long as the sun rises over it.”

Virata gasped, “Yudhishtira?”

Arjuna said, “Do you still think he should not sit on your throne?”

Gaping at them, the Matsya king breathed, “If he is Yudhishtira, where are the other Pandavas? Where is Draupadi?” knowing what the answer would be, the truth dawning on him. But he must hear it from them.

“Your cook Ballava is Bheema, the wind’s son. Your daughter’s dance-teacher Brihannala is Arjuna. Your equerry Damagranthi is Nakula and Tantripala, the cowherd, is Sahadeva.”

His heart pounding, Virata turned his gaze to Draupadi, her skin like night, softened with moonbeams. Arjuna said, “Your queen’s sairandhri is Drupada’s daughter Panchali.”

Virata was speechless. Just then, Uttara Kumara came in. He took his father’s hand and said, “My lord, this is Arjuna. He is the Devaputra who humbled the Kauravas yesterday. I was his sarathy.”

With a moan, Virata fell at Yudhishtira’s feet. “God has blessed me! You lived in my palace for a whole year. No wonder such fortune has come to my kingdom. Noble Yudhishtira, forgive me, forgive me a thousand times! Forgive every offence of mine. Have mercy, O Pandava; I never knew who you were. My kingdom is yours to rule and I am your servant. Only, forgive me for all the indignity you have endured in my palace.”

Yudhishtira took Virata’s hand, “My lord, I am not angry. No, I am grateful to you. This last year of our exile was the hardest to think of, since we had to hide ourselves behind disguises. Your kindness made this the happiest year. Let me thank you with all my heart, there is nothing to forgive.”

Yudhishtira embraced Virata. Uttara Kumara said, “Father, yesterday you said you would give Uttaraa to the Devaputra who routed the Kurus. Shall I fetch my sister? What greater honor for us than Arjuna marrying her?”

Without waiting for Virata’s reply, the prince ran off and brought Uttaraa back with him. She was startled at the spectacle that greeted her in her father’s court. Then she was overjoyed and amused, as well, to learn who her dance-teacher was!

Virata brought his daughter to Yudhishtira and, kneeling before him, said, “I beg you again to forgive us if we wronged you in any way. And to show that you do, I ask you to take this child of mine to be your brother Arjuna’s wife.” He turned to Arjuna, “Greatest of kshatriyas, she has been your pupil for a year and she loves you. Now take her to be your bride and with her take my kingdom for your own.”

Arjuna said, “My lord, the Pandavas do not want your kingdom, but we must have your support when the war begins. As for Uttaraa, I thank you for the love that prompts you to offer her to me. But she has been my sishyaa for a year and like a daughter to me. How can I marry her now?”

He saw the disappointment on Virata’s face, on Uttara Kumara’s and the princess’, too. Arjuna took Utaraa’s hand and said, “She has been my daughter all these months and let her always be. I accept your princess, Virata, to be my son Abhimanyu’s wife! He is Subhadra’s son and Krishna’s nephew and he has grown in Dwaraka. He will make the perfect husband for my favorite pupil.”

Arjuna kissed Uttaraa’s cheek and said, “From now on, sweet child, you are truly my daughter.”

Then they heard voices raised in the passage outside and the guard announced a messenger from Hastinapura. A dark-faced, shifty-eyed man entered. Squinting at the sabha, he delivered his message. “My lord Duryodhana sends this message through me. He says to the Pandavas, ‘We saw Arjuna before the ajnatavasa had ended. You must go into exile for another twelve years.’ So says my master Duryodhana.”

Now Yudhishtira laughed at his cousin’s audacity. He told the messenger, “Take my reply to your master. Tell him his cousin Yudhishtira says let our Pitama Bheeshma decide if Arjuna showed himself before or after the ajnatavasa ended. Tell Duryodhana, also, that I will send my own messenger to him in a few days with a question. Let him be prepared to give me an answer. Until then, let him send no more messages, but leave us in peace.”

TWENTY-TWO A WEDDING IN UPAPLAVYA
 

Across the green world flashed the news that the Pandavas had returned. In every kingdom, north and south, east and west, kings and commoners alike spoke of nothing else. A current of excitement surged through the holy land and everyone speculated, what would Duryodhana do next? Would he return their kingdom to his cousins?

Meanwhile, the Matsya king gave the Pandavas another city within his borders in which to live, to be their home for the time: excellent Upaplavya. Once they settled in Upaplavya, in relief that their exile was over, Yudhishtira sent messengers to all those he loved. The first ones he sent word to were Krishna and Drupada. He said to them that the ajnatavasa had ended and Abhimanyu would marry the princess Uttaraa in the Matsya kingdom.

The Yadavas were the first to arrive in Upaplavya. Yudhishtira and his brothers, Virata and his sons and brothers, all went out to the city-gates to receive them. Balarama alighted from his chariot and Virata and Yudhishtira came forward to embrace him. The other Pandavas and Virata’s family greeted Balarama. The second chariot from Dwaraka drew up and in it rode he whom they had all been waiting for: Krishna arrived with Subhadra and Abhimanyu.

As always, Yudhishtira was overwhelmed when he saw Krishna and he wept. They embraced and the Pandava said, “The exile is over and now that you have come, I leave everything else in your hands. Krishna, I bless our exile for one reason: it has made me more certain than ever that our fate always rests in your hands and our future depends on what you decide. My Lord, I submit to you, do whatever you will.”

Krishna’s eyes were not dry, as he hugged his cousins one by one, Arjuna clinging to him. At last, Draupadi came and stood before him. She only said, “Krishna.”

Then she knelt before him, her tears flowed and neither of them could speak for a while. Krishna took her hands and raised her up. Softly, he said, “Dry your eyes, O queen, the time for tears is past. Let me see you smile. You have such a lovely smile, to light up the very world. Do you remember what I promised you, thirteen years ago in the Kamyaka vana, when you had just been banished? I always keep my word, Panchali. I intend to cure your sorrow, whatever saddens you.”

Even as they spoke Drupada arrived and with him, Dhrishtadyumna and Shikhandi. Drupada had also brought the other Pandava-putras with him. Draupadi had not seen her sons for thirteen years and they were all young men now. With a cry, she clasped them to her. She sobbed for joy and bitterly, as well, for the thirteen years of motherhood of which Duryodhana had robbed her.

Virata said, “Let us not stand here for ever, the city has been waiting to receive all of you. Come, let me welcome you to Upaplavya.”

Once they were in the city, their hearts turned to the wedding and for the moment, the past was forgotten. There were many arrangements to be seen to still, for a host of friendly kings would soon begin to arrive with their armies. Everything was perfect on the day of Abhimanyu’s wedding to the princess Uttaraa. Like a flame, himself, was that young lion as he sat before the sacred fire and another flame was his bride.

Dhaumya was there as chief priest for the occasion, grave and radiant, as he intoned the mantras that joined two lives as one, forever. The wedding of Abhimanyu and Uttaraa was like a dream, almost too good to be true. Krishna and Arjuna sat next to each other. All that day had a wonderful auspiciousness about it, as if the sun of fortune rose again on the Pandavas, after the long night of their trials. They cherished the solemn ceremony deeply, as they perhaps could not have, had they not tasted privation and shame these thirteen years.

Yet, even while the wedding was underway there was a certain tension among the other kings who had come here at Yudhishtira’s invitation. All of them knew the very future of Bharatavarsha must soon be decided. What would Yudhishtira do now? And Duryodhana?

None of the royal guests breathed a word of those momentous matters today. This was the day when Arjuna’s son Abhimanyu married Virata’s delectable daughter Uttaraa. And how splendid the kalyana mantapa was: with Balarama and Krishna there, like the Sun and the Moon and the others like stars around them. Upaplavya was like Indra’s Amravati; Draupadi and Subhadra were queens of the palace and Sudeshna their sakhi. Enchantment was in the air and bright, whispering petals fell out of the Devas’ realms, to bless the young couple.

Abhimanyu looked into his bride’s eyes and saw a love there so strong it startled him. When the last mantras had been chanted and they were man and wife, singing and dancing broke out in the palace and in the streets and never paused for a week.

APPENDIX
 

BOOK 1. Adi Parva.

1 a. Vyasa originally composed the Mahabharata in 24,000 slokas and the wise call just this number the great Bharata. However, later, the Poet composed another Mahabharata, 600,000 verses long. Of these, 300,000 slokas the Devas know, 150,000 the Pitrs know, the gandharvas know 140,000 and 100,000 are known in the world of men. The present retelling is based on the version of 100,000 verses, but probably amounts roughly to the core of 24, 000 slokas.

Vyasa divided the 100,000 slokas into 18 major Parvas.

1. Adi Parva: This is divided into 227 sections and contains 8,884 slokas.

2. Sabha Parva: This has 78 sections and 2,507 slokas.

3. Aranyaka Parva: 269 sections, 11,664 verses.

4. Virata Parva: 67 sections, 2,050 slokas.

5. Udyoga Parva: 186 sections, 6,698 slokas.

6. Bheeshma Parva: 117 sections, 5,884 slokas.

7. Drona Parva: 170 sections, 8,909 verses.

8. Karna Parva: 69 sections, 4,964 slokas.

1. Salya Parva: 59 sections, 3,270 slokas.

2. Sauptika Parva: 18 sections, 870 slokas.

3. Stree Parva: 27 sections, 775 slokas.

4. Shanti Parva: 339 sections, 14, 732 slokas.

5. Anushasana Parva: 146 sections, 8,000 slokas.

6. Aswamedhika Parva: 103 sections, 3,320 slokas.

7. Asramavasika Parva: 42 sections, 1,506 slokas.

8. Mausala Parva: 8 sections, 320 slokas.

9. Mahaprasthanika Parva: 3 sections, 320 slokas.

10. Swargarohanika Parva: 6 sections, 209 slokas. (The totals given by Ganguli do not add up to 100,000!)

b. The Adi Parva.

This abridged Mahbaharata begins with the latter part of the Sambhava section of the Adi Parva. The Anukramanika, Sangraha, Paushya, Pauloma and Astika sections, with which the original text actually opens, have been left out; so, also, have several other chapters/sections throughout the book, for the sake of reducing it to a readable length.

2. We begin our story with the story of King Shantanu of the Kurus. The original text begins with a detailed description of the Mahabharata and its parvas and several other legends: of creation, the birth of the Devas and Asuras, of the nagas and Garuda and the amrita, various sages, Utanka, Bhrigu, Chyvana and Astika; of a battle between the Devas and the Danavas; of Rishi Kashyapa and the Naga Takshaka; of Shakuntala and King Dushyanta; of a snake sacrifice; the birth of countlesss demons into the world as human kshatriyas and kings; of Nahusha and Yayati; the lineage of Puru, of which family tree the Kurus of Hastinapura were a branch. Until, we come to the time when Shantanu was king. This fascinating preamble is some 200 pages long. These pages are between 525 & 550 words long.

3. The names of Dhritarashtra’s son, in the order of their birth are:

Duryodhana, (Yuyutsu*, who was not Gandhari’s son, but a Vaishya woman’s and wasn’t one of the pot-born hundred), Dusasana, Duhsaha, Duhsala, Jalasandha, Sama, Saha, Vinda, Anuvinda, Durdarsha, Subahu, Dushpradarshana, Durmarshana, Durmukha, Dushkarna, Vivimsati, Vikarna, Sala, Satwa, Sulochana, Chitra, Upachitra, Chitraksha, Charuchitra, Sarasana, Durmada, Durvigaha, Vivitsu, Vikatanana, Urnanabha, Sunabha, Nandaka, Upanandaka, Chitravana, Chitravarman, Suvarman, Durvimochana, Ayobahu, Mahabahu, Chitranga, Chitrakundala, Bhimavega, Bhimabala, Balaki, Balavardhana, Ugrayudha, Bhima, Karnaka, Karnakaya, Dridayudha, Dridavarman, Dridakshatra, Somakirti, Anudara, Dridasandha, Jarasandha, Satyasandha, Sada, Suvak, Ugrasravas, Ugrasena, Senani, Dushparajaya, Aparajita, Kundasayin, Visalaksha, Duradhara, Dridahasta, Suhasta, Vatavega, Suvarchas, Adityaketu, Vahvashin, Nagadatta, Agrayayin, Kavachin, Krathana, Kunda, Kundadhara, Dhanumudra, Ugra, Bhimaratha, Virabahu, Alolupa, Abhaya, Raudrakarman, Dridaratha, Anadhrishya, Kundalabhedin, Viravi, Dhirgalochana, Pramatha, Pramathi, Dirgharoma, Dirghabahu, Mahabahu, Vyudhoru, Kanakadhvaja, Kundasi and Virajas. Besides, these 100 sons, Dhritarashtra and Gandhari had a daughter, Dussala.

(Some names here—these are from Kisari Mohan Ganguli’s full-length prose translation, using both the Bombay and Bengal Sanskrit texts—seem to be repeated. Also, more than one name is shared by other kings and princes who appear during the Great War. It is hard to say if they refer to the same person or persons.)

1. Some of the kings at Draupadi’s swayamvara, apart from Dhritarashtra sons are: Dandadhara, Sahadeva (Jarasandha’s son), Jayatsena, Meghasandhi, Virata and his sons Sankha and Uttara, Vardhakshemi, Susharma, Senabindu, Suketu and his sons Sunama and Suvarcha, Suchitra, Sukumara, Vrika, Satyahridi, Suryadhwaja, Rochamana, Nila, Chitrayudha, Agsuman, Chekitana, Sreniman, Samudrasena’s son Chandrasena, Vidanda, Dana, Paundraka, Vasudeva, Kalinga, Tamralipta, Pattana, Shalya’s sons Rukmangada, Rukmaratha, the Kuru Somadatta and his three sons Bhrui, Bhurisrava and Sala, Sudakshina, Kamboja of the Purus, Brihadbala, Susheana, Sivi son of Usinara, Patcharanihanta, the king of Karusha, Balarama, Krishna, Samba, Charudeshana, Pradyumna, Gada, Akrura, Satyaki, Uddhava, Kritavarman, Prithu, Viprithu, Viduratha, Kanka, Shanku, Gavehsana, Asvaha, Aniruddha, Samika, Sarimejaya, Vatapi, Jhilli, Pindaraka, Usinara, Bhagiratha, Brihadkshatra, Bahlika, Srutayus, Uluka, Kaitava, Chitrangada, Suvangada, Vatsaraja, the king of Kosala, Sishupala and many more.

2. Janamejaya asks Vaisampayana why Agni wanted to consume the Khandava vana. This is the story that Vaisampayana tells.

Once, in ancient times, there was a king called Swetaki, whose power rivaled Indra’s own. On earth, there was none to match his strength, intelligence and his generosity. Swetaki performed the five great yagnas and gave munificent gifts to the brahmanas of the world. Indeed, that king’s heart was always set upon sacrifices and charity—so much so, that his priests grew weak from performing his ceaseless yagnas, their eyes were afflicted by the smoke issuing constantly from the yagna kunda and they left.

However, they sent other ritviks to him, so he could complete the sacrfice that he had already begun. Hardly a few days passed, when Swetaki decided to undertake yet another yagna, one that would last a hundred years. But he could find no priest who would conduct the sacrifice for him.

Swetaki, his family and friends began to assiduously court the brahmanas in his kingdom, with fulsome praise and priceless gifts. Yet, they refused to perform the yagna that king of measureless energy wanted. Now Swetaki lost his temper and cried, ‘Brahmanas, if I were a sinner, or lacked reverence for you, you would be justified to refuse to perform my yagna. I wait on you even as a slave, I give you the most generous gifts and still you refuse to do as I ask. If you persist in this enmity, I shall be forced to seek out other brahmanas who will undertake my sacrifice.’

The wornout brahmanas replied in some annoyance, ‘Rajan, your yagnas are interminable. We are exhausted, officiating at your sacrifices and we beg you not to pester us to sit over this one. We advise you to seek Rudra’s help to fulfil the sacrifce you plan. Only he can help you!’

Hearing the censure in the voices of his priests, the king grew angry and decided that he would seek Rudra’s help. He went to Mount Kailasa and began an intense taapsya there. He kept the most severe vratas, mainly living on just fruit and roots and often never eating at all. For six months, Swetaki stood with his arms raised heavenward, unmoving, even like a tree or a stone column planted in the ground.

Siva appeared before that tiger among kings, in a mass of glory. Gravely, calmly, the God said, ‘I am pleased with your tapasya. Ask me for any boon.’

Swetaki prostrated before Siva and replied, ‘Most illustrious Lord, whom the three worlds worship, help me complete my yagna. Help me yourself, O God of gods!’

Siva smiled, ‘We Gods do not help at sacrifices. Yet, since your have sat in such austere tapasya, I will make an exception for you—but on one condition.’

‘Anything, Lord,’ said Swetaki.

‘King of kings, if for twelve years, observing brahmacharya and perfect dhyana, you pour libations of ghee into a sacred fire, without a moment’s interruption, I will do what you ask.’

Swetaki went back to his kingdom and did as Siva asked. Twelve years later, he returned to Kailasa and stood before Maheswara again. Siva glowed to see the king. He said, ‘I am pleased with your devotion. Yet, only a brahmana may fruitfully assist you at your yagna. In the world, there is such a brahmana, who is my own amsa. His name is Durvasa and he will help you perform your sacrifice. Go back to your city and make all the preparations for your great yagna.’

Swetaki did as he was asked, collecting everything needed for the yagna and then he went back to Rudra. The king said, ‘Mahadeva, all is ready for the yagna. I beg you, let me be installed as yajaka tomorrow.’

Rudra summoned Durvasa Muni. He said to the sage, ‘Durvasa, this is Swetaki, best of kings. Best of brahmanas, I command you to help him complete his sacrifice.’

Durvasa said to the Lord, ‘So be it.’

The sacrifice began at the proper time and was duly completed. Receiving their bounteous gifts from the king, the brahmanas left, as did the other guests. Now, Swetaki entered his palace again.

However, during the first vow Swetaki kept in Siva’s name, Agni Deva had drunk clarified butter, without a moment’s interruption, for twelve years. Sated, Agni dare not drink any more ghee from any other yagna. He grew pale, lost his brilliant color and did not shine as he did before. The Fire God had no appetite from the excess of those twelve years. He wasted away and fell sick.

As he felt his energy wane dreadfully, Agni Deva sought Brahma’s counsel. He went to Brahmaloka that the worlds worship and stood weakly before the Creator upon his splendorous throne.

The Fire God said, ‘Pitamaha, I drank too much ghee during Swetaki’s 12 year vrata to Lord Rudra. I still feel glutted and connot imbibe a drop more. Lord, look how I have waned in strength and splendor. Only you can help me regain my natural power and glory.’

Brahma replied, smiling, ‘For twelve years you fed on a river of ghee being poured down your throat. Anyone must fall sick after such excess. Do not despair, O Agni, you will regain your former light and strength. The time has come and you shall feed again and be well again.’

‘How is that, Sire?’ Agni Deva asked.

‘Do you remember how, once, you consmed the Khandava vana on earth at the behest of the Devas? The forest has grown again and teems with fell plants, trees and creatures. When you have consumed all of them and drunk the fat and blood of every vile species, you will have your old splendor back. Fly, Agni and devour the Khandava vana and your sickness will vanish and you shall be yourself again.’

Agni Deva, also called Hutasana, flew to the Khandava prastha. There he blazed forth in wrath and, helped by Vayu, the Wind, began to consume the dark forest. The denizens of the jungle did their best to put out Agni’s conflagration—hundreds of thousand of elephants fetched water from the rivers, lakes and streams and sprayed it copiously over the flames. Great hooded serpents, also in thousands, spat water over Agni’s fire, from their many mouths. Every creature of the forest joined the effort and soon the fire was extinguished.

Seven times, Agni attempted to consume the Khandava vana and each time the creatures of the jungle foiled him. Most of all, Indra helped them, sending down lashing showers to quench Agni’s fiercest flames. In frustration and his sickness uncured, Agni flew back to Brahma and told the Pitamaha what had transpired.

Brahma thought a moment, then said, ‘The ancient ones, Nara and Narayaa, have been born into the world to serve a great mission of the Devas and to purify the earth. Go and seek their help. For, if they are with you, even Indra shall not prevent you from devouring the Khandava vana today. Look: they are in the evil forest today. Agni, fly!’

Thus, the Fire God came to Krishna and Arjuna.

6. Abhimanyu, scourge of his enemies, had his name because he was fearless and fierce. Arjuna begot him on Subhadra as fire by rubbing a sami twig, during a yagna. When Abhimanyu was born, Yudhishtira gave ten thousand cows and countless gold to worthy brahmanas. Quickly, the radiant child became a favorite of his uncle Krishna and the other Pandavas, too.

Krishna himself performed the rituals of infancy and Abhimanyu grew like the Moon waxing during the bright fortnight. He learnt the Vedas and Arjuna taught him archery and the use of weapons, both mundane and celestial, which comprise four branches and ten divisions.

Exceptionally powerful, he also learnt the art of repulsing the astras of enemies. Rapidly, he was Arjuna’s equal and his fleetness of hand at the longbow was exceptional. Arjuna would look at his son and be as glad as Indra when he looked at Arjuna.

Upon his handsome body, Abhimanyu bore every auspicious mark and sign. His shoulders were wide as a bull’s, his face was like ‘the hood of a snake’ and bright as a full moon. He was proud as a lion and mighty as an elephant in rut when he wielded his bow. His voice was deep as a bass drum or the rumbling of thunderheads.

Yudhishtira’s son by Draupadi was called Prativindhya because he could withstand the wepons of an enemy even like the Vindhya mountains. Bheema’s son Sutasoma was born after Bheema performed a thousand yagnas to Soma Deva. Arjuna’s son by Panchali was called Srutakarman because he was born when Arjuna returned from his exile, during which he performed many remarkable feats. Nakula’s son Satanika was named after a Rajarishi of old in the Kuru line. Sahadeva’s son was named Srutasena because he was born under the constellation of Kartikeya, who is the Senapati of the devas.