THE MAHABHARATA: A Modern Rendering, Vol 2 (94 page)

BOOK 7. Drona Parva.

1. There is a colorful description of some of the kings’ chariot horses.

‘Bheema’s chariot is drawn by horses dappled like the antelope. Satyaki has silvery steeds, Yudha-manyu has varicoloured horses, Dhrishtadyumna’s are the hue of pigeons, covered by golden mail, his son Kshatradharman’s are red, Shikhandi’s son Kshatradeva’s are the color of lotus leaves and have clear white eyes. Born in the land of the Valhikas, they are covered in rich crimson silk.

Nakula’s horses are of the Kamboja breed; they wear plumes with feathers of the green parrot. Uttamaujas rides against Drona in his chariot drawn by horses that are the color of thunderheads. Sahadeva’s horses are of many hues, Yudhishtira’s are ivory-colored, with black manes; Virata’s horses are pale red, like the trumpet-flower and are exceptionally beautiful.

Uttara Kumara’s horses are yellow; the five Kekaya brothers have deep red steeds. Shikhandi’s are gandharva horses, given him by Tumburu. Sishupala has mottled horses, again like the antelope, Dhrishtaketu’s are of different colors. Brihadkshatra’s horses are of the Sindhu breed, the color of the smoke of burning straw.

Covered in golden armor, their skins the hue of red silk, Senabindu’s has quiet swift horses. The young and delicate prince of the Kasis, powerful warrior, has horses the hue of cranes. Like his father Yudhishtira, Prativindhya has white horses with black manes, swift as the mind and obedient to their sarathy’s very thought. Bheema’s son Sutasoma, radiant as a thousand moons, has wheatish colored horses, which he got from Soma Deva. Nakula’s son Sataneeka’s horses are the hue of the sala flower, or the morning sun. Sahadeva’s son, Srutakarman’s, chariot is pulled by steeds the hue of a peacock’s throat, while Arjuna son Srutakirti has horses the color of kingfishers.

Tawny horses bear Abhimanyu into war. Yuyutsu’s horses are gigantic. Vardhakshemi’s horses are plump, richly adorned and the color of the dried paddy stalk. The young Sauchitti’s horses have black legs, golden breastplates and are exceptionally obedient. Srenimat’s steeds are also the hue of red silk, as are those of Satyadhriti.

Chekitana’s horses are like tawny silk. Arjuna’s maternal uncle Kuntibhoja has rainbow-hued horses, while Rochamana’s horses resemble the star-spangled night sky. The Panchala prince Sing-hasena, son of Gopati, has steeds like the red deer, with streaks of white and Janamejaya’s horses are the color of mustard flowers. Quick as light, huge and deep blue, with backs the color of curd, are the horses of Drupada and they are decked with chains of gold.

Bold and with beautiful heads, are the horses of Dandadhara; they are as white as the stalks of reeds and splendid as the lotus or the firmament. Vyaghradatta’s horses are light brown, their backs a mousy hue and they hold their necks up more proudly than perhaps any other steeds. The Panchala prince Sudhanwan had horses with dark speckles.

Chitrayudha’s horses are fierce and beautiful, having the color of the indragopakas, with variegated patches. The Kosala prince Sukshatra’s chariot is yoked to horses whose bellies are the color of the chakravaka. Long-legged and large, many-colored and most docile are the chariot-horses of Saty-adhriti. Shukla’s armor, standard, bow and horses are all the same white hue.

The ferociously energetic Chandrasena, son of Samudrasena, rides with steeds born on the sea-coast, white as the moon. Saiva’s exquisite ratha is drawn by horses of the color of the blue lotus, adorned with golden mail and beautiful wreaths of flowers. Rathasena tilts into battle in his chariot yoked to pedigreed horses the color of kalaya flowers, with red and white streaks.

Chitrayudha has steeds of superior bloodlines, their hue of kimsuka flowers. Nile has blue horses, armor, flag and weapons. Chitra’s horses are extravagantly bejeweled. Rochamana’s son, Hema-varna’s, horses are also the color of the lotus. The hue of the hen’s egg, their testicles white and their spines the color of reeds, are the steeds of Dandaketu.

The Pandya king, Sarangadhwaja, had horses the hue of the rays of the full moon yoked. A hundred and forty-thousand warriors that followed this king owned horses the hue of the atrusa flower.

Strange and varicoloured horses bore the rakshasas of Ghatotkacha. Red-eyed Brihatna’s chariot was drawn by outsized horses of the Aratta breed. This king was a devotee of Yudhishtira and had come to fight for him, against the wishes of his people and his ilk and abandoning all else he owned. The Prabhadrakas had steeds of many amazing colors. Dhrishtadyumna favored these kshatriyas greatly.’

Now for the flags and standards of some of the heroes:

‘A black deer-skin waving above it, Drona’s standard excelled those of all the enemy. It bore a lovely water-pot. Bheema’s splendent standard bore a huge silver lion, it eyes of lapis. The great Yudhishtira’s banner had the golden moon, with the planets around it and it was luminous indeed. Two kettle-drums, named Nanda and Upananda were tied to it and had sticks attached that beat them with the wind.

Nakula has an eight-legged Sarabha upon his banner, to terrify his foes; the mythic creature’s back is made of gold. Sahadeva flag bears a silver swan, which magically strikes fear into his adversaries’ hearts. The standards of the five sons of Panchali bore the images of Dharma, Vayu, Indra and the two Aswins.

Abhimanyu’s banner bears a peacock, the hue of molten gold. When he rode in his chariot, it flew a flag of a bright vulture and his horses could fly anywhere at his will, even as those of Ravana of old.’

And later:

‘The maharathikas had standards that blazed like fire, for they were often made of gold like Meru, or adorned with golden emblems; also, they were of many resonant colors—all those of he rainbow. Flying in the wind, they were as graceful as dancing courtesans.

Of course, Arjuna’s standard bears Hanuman himself. Aswatthama’s flag was bright as a rising sun and had a lion’s tail above it. Karna flew a banner with a golden ‘elephant rope’; wonderfully splendid, it seemed to dance upon his flagstaff and was adorned with gold and garlands. Kripa had a fighting bull on his banner, awesome as Nandiswara.

Vrishasena flies a peacock, as magnificent as Skanda’s, as well as a plowshare. Shalya of the Madras flew the image of a Devi as lovely as the Goddess of the field, who creates every seed of the harvest. He also flew a massive silver elephant, with peacocks surrounding it. A silver boar adorns the standard of the Sindhu king and it glitters like crystal.

Somadatta’s son flies a yupastamba, a sacrificial stake, on his banner—one as resplendent as the stamba at a Rajasuya yagna. On his golden banner, Duryodhana flew an elephant as magnificent as Airavata, encrusted with precious jewels all over.’

As for weapons:

‘Yudhishtira’s bow was called the Mahendra and Bheema’s the Vayavya. Arjuna wielded the Gandiva, which Brahma once bore to protect the three worlds. Nakula wielded the Vaishnavi and Sahadeva the Aswan.

Ghatotkacha came into battle with the unearthly bow, the Paulastya. Draupadi’s five sons wielded the Raudra, the Agneya, the Kauverya, the Yamya and the Girisa.

It is also told (in the Ganguli translation) that Bheema obtained the Raudra and that it was Sub-hadra’s son Abhimanyu who had it from his uncle.’

3. Aswatthama asks in despair, ‘Why did my Agneyastra not slay Arjuna and Krishna?’

Vyasa replies, ‘Narayana is older than the oldest times. He, the Creator of the universe, once incarnated himself as Dharma’s son. He sat upon the Himalaya in the most awesome tapasya. Splendid as fire or the sun, he stood upon the mountain, with his arms raised heavenward. For sixty-six thousand years, he stood without eating or drinking, living only on the air he breathed. His eyes shone like the petals of the mystic lotus.

His energy spread through the earth. Then he stood in another, sterner, penance for twice that time and now his great energy filled the space between heaven and earth. With this tapasya, Narayana Muni shone forth like Brahma and then suddenly he saw the Master, the Origin and Guardian of the Universe, the Lord of all the Gods, the Final Deity, smaller than the smallest, bigger than the greatest, who is almost impossible to gaze upon for his splendor, who is called Rudra, the terrible One. He who is also called Hara and Sambhu wore matted jata upon his head—he who infuses life into all things, who is the primal Cause, who is irresistible and also frightful, whose wrath consumes the cosmos, whose Soul encompasses everything, whose heart is boundless, who wields the bow Pinaka and twin quivers, who wears golden armor, whose energy is infinite, who bears a huge sword, a thunderbolt, a blazing trident, a battle-axe and a mace.

The Lord Siva’s eyebrows were fair, his matted locks black, he wielded a short club, he bore the crescent moon on his head, he wore a tiger-skin and snakes were the sacred threads on his ash-covered body. All sorts of strange and wonderful creatures from across the universe surrounded him, as well as goblins and ghouls, ghosts and spirits.

He is the One, the abode of yoga and dhyana, whom the eldest in the world always revere, who is water, heaven, sky, earth, sun, moon, wind and fire, who is the measure of the duration of the universe. Never do the evil-hearted obtain a vision of the Un-born One, the slayer of those that hate brahmanas, he that bestows moksha.

Only those purified of all their sins, men of dharma, ever see the Lord Siva with their mind’s eye. After his long tapasya, Narayana saw the unfading One, Dharma’s embodiment, the adorable One, who has the universe for his form. Vasudeva saw that final abode of ever kind of splendor, the God with the garland of asks round his neck and Narayana Muni was filled with ecstasy, which he sought to express with his understanding, his body, his heart and by words.

Narayana worshipped the Divine Siva, First cause of creation, giver of boons, the puissant One who sports with the exquisite Parvati, he that is always surrounded by bhutas and pramathas, who is the Parabrahman manifest, the essence of all causes, the One of infinite power. Prostrating before Rudra, who slew the Asura Andhaka, Narayana of the lotus eyes began to fervently hymn the blue-throated, three-eyed Lord.

“Adorable One, first of all Gods, Creator of the Prajapatis, regents of the earth, who entered the world and protected it before. All the universe, with its devas, asuras, nagas, rakshasas, pisachas, humans, birds, gandharvas, yakshas and every other creature, sprang from you.

All worship of Indra, Yama, Varuna, Kubera, the Pitrs, Tvashtri and Soma is in truth only worship of you. Form and light, sound and sky, wind and touch, taste and water, scent and earth, time, Brahma himself, the Vedas, the brahmanas, all things that move and are still have come from you.

The wise man observes the birth and the passing of all things and realizes that you are the only truth, the single unity and the sacred ground. You created two birds, Iswara and jiva, four aswathha trees with their branches of holy words—the Vedas—, seven guardians—the five elements, the heart and the intellect—and the ten senses and their objects. You are apart from all these.

The past, the present and the future flow from you, as do the seven realms and the universe. I am your devoted bhakta; Lord, be gracious to me. Let evil never penetrate my heart. You are unknowable, the Soul of souls. He that knows you are the seed of the stars finds the Parabrahman. Lord not all the Gods can fathom you. I am here to realize your true nature; Siva, reveal yourself to me, do not hide behind your illusion.”

Then the blue-throated Lord, the Pinakin, whom the rishis always hymn, blessed Vasudeva with the rare boons he sought, for he deserved to receive them.

Mahadeva said, “Narayana, I bless you that among men, Devas and gandharvas, you shall have untold, immeasurable power and soul. Not the gods, the asuras, the great uragas, the pisachas, gandharvas, men, rakshasas, birds, beasts, nagas, or any creature in the universe shall be able to resist you, or withstand your prowess. None among the gods or demons shall ever be able to vanquish you in battle. By my grace, not Indra’s vajra shall be able to harm you. No weapon, wet, dry, unmoving or mobile will ever cause you pain.

If you ever come to battle against me, you shall triumph!”

These were the boons that Narayana acquired from Lord Siva in another yuga. It is that Narayana who walks the earth today as Krishna.

While he performed his tapasya of old, another great muni was born from him—equal to him in every way. He was called Nara and Arjuna is none other than that Nara. These two rishis, said to be older than the eldest of the Gods, incarnate themselves into the world, from age to age, to protect dharma, when it is threatened.’

Vyasa paused, then continued, ‘You, Aswatthama, of great heart and tapasya of yore, were born yourself as an amsa of Siva—with the Lord’s own energy and wrath! In a previous life, you were as wise as a Deva. You thought of the universe as being only Siva and emaciated yourself in a fierce penance to gratify that God. You worshipped him with mantras, homa and other offerings. Siva, who is always easily pleased, granted you several boons, which you have cherished in your heart.

Your tapasya, like Nara and Narayana’s, was also superior. As they have, you, too, have adored Mahadeva in your every life, as the sacred Linga. Krishna is Rudra’s greatest bhakta, sprung from Siva himself and he worships the Linga as the root of the universe. The knowledge of the Linga is always in him and by it, he sees the identity of creation with the Brahman. He see everything, past, present and future, the near and the remote, whole and undivided before his eyes. The devas, the rishis and the siddhas all worship Krishna because he has attained to Siva, the highest goal of all.