1) Karna is visited by his father, the sun god Surya, who warns him that Indra will come disguised as a brahmin to ask for Karna's divine earrings and armor. 2) When Indra does come, Karna refuses to give up the items at first but knows he must due to his vow to give anything to brahmins. He asks Indra for a weapon in return. 3) Indra gives Karna a powerful spear that can defeat any one enemy, in exchange for the earrings and armor. Karna cuts off the armor without showing pain, impressing onlookers with his courage and dedication to his vows.

1. THE GAME OF DICE RETROSPECTIVE
King Yudhisthira
performs the
Rajasuya Sacrifice
Himachal Pradesh,
Kangra Workshop

2. 'I eat this and I wear that,' answered Duryodhana, 'like any base-born man; but I
harbour a fierce resentment as I endure the reversal of my fortune. The unforbearing
man who, to free himself of his enemy's vexations; would destroy his own kingdom if
it fell to the enemy- he is truly a man! Contentment destroys good fortune, heir of
Bharata, and so do self-regard, compassion and fear; the one whom these affect will
attain nothing great. Those pleasures of mine please me no more, for I have seen
Kunti's son Yudhishthira enjoying such dazzling fortune, and it strikes the colour from
my face ! I see my rivals prosper and myself fail; I see, though I cannot bear to see, the
fortune of Kunti's son rising before me; and so I am pale and downcast, wan and thin.
(transl. Smith)
Duryodhana (before the first game of dice)

3. 'At Duryodhana's birth the sagacious chamberlain said, "He should be dispatched to the
other world. He will certainly defile his lineage , for no sooner was he born, heir of
Bharata, than he howled like a jackal. lt is plain that he will bring the line to its end; take
note of this , 0 Kurus." My lord, you should not lend your approval to the opinions of
immature boys! You should not become the cause of this terrible destruction of the
line!
'Who would breach a dam once it was built? Who would fan flames that had died down?
Kunti's sons are resolved upon peace; who would stir them to new anger? You
remember this, 0 Kaurava, but let me remind you again: learning teaches nothing to a
fool, whether for good or ill! An old man like you, king, should never adopt a boy's
opinions; your sons should be guided by you. They should not desert you and go their
own ways! Your judgement is founded on peace, dharma, and the judgement of another;
let it not now turn against you. Wealth that is acquired through cruelty is easily lost, but
when it grows gently it passes to sons and grandsons! ‘ (trasl. Smith)
Gandhari

4. Then the great king answered Gandhari, who understood dharma: 'By all means let the
lineage end! I cannot prevent it. Let it be exactly as they desire; let the Pandavas return,
and let my sons gamble again with the sons of Pandu ! '
Dhritarashthra
Yudhishthira
'lt is at fate's command that creatures experience good and ill,' replied Yudhishthira,
'and neither can be prevented if I must gamble again. I cannot reject a challenge to
gamble with dice at the command of an elder, even though I know the destruction
it will bring.'

5. THE MYSTERIES OF
KRISHNA
Krishna and Arjuna before the Mahabharata Battle
Himachal Pradesh, Kangra, c.1820

6. Having come to know that Yudhistira had been condemned to a forest life,
several friendly kings visited him to ask if they could help him in any way.
Yudhistira just said, “Wait for thirteen years. In the fourteenth year, I will need
all your help.”
Krishna had also arrived from Dwaraka, and spoke with Yudhistira. “I had to
be away on another mission. Otherwise I would have come to Hastinapura and
stopped the game which has brought you to this pass. I would have persuaded
the Kauravas to give up their sinful ways—or I would have destroyed them all
on the spot.”

7. Draupadi and Bhima depicted by actors in
yakshagana theatre( "Sri Krishna Sandana" played
at Sanatana Dharma Kendra, USA)
Conversations in the forest (Narayan)

8. Draupadi to Yudhishthira
“To see you—particularly you, whom I have seen in a silken bed and on a golden throne,
waited upon by the rulers of the earth—now in this state, mud spattered, clad in deerskin,
sleeping on hard ground—oh, it wrings my heart. To see Bhima, who achieves single-
handed every victory, now in this distressing state, does it not stir your anger? Arjuna of a
thousand arms—as it seems when he sends the arrows, worshipped by celestials and
human beings alike—bound hand and foot, does it not make you indignant? Why does not
your anger blaze up and consume your enemies? And me, the daughter of Drupada
and sister of Dhrishtadyumna, disgraced and forced to live like this! How is it
you are so mild? There is no kshatriya who is incapable of anger, so they say,
but your attitude does not prove it.

9. On this subject, have you not heard the story of Prahlada and his grandson Bali of ancient
times? The grandson enquired, ‘Tell me, is blind forgiveness superior to judicious anger?’
Prahlada, who knew all the subtleties of conduct, answered, ‘Child, aggressiveness is not
always good, nor is forgiveness. One who is known to be forgiving always suffers and causes
his dependents also to suffer. Servants, strangers, and enemies ill-treat him, steal his goods
under his very nose, and even try to take his wife away. The evil-minded will never be affected
by compassion. Equally bad is indiscriminate anger and the exercise of force. A man of anger
and violence will be hated by everyone, and suffer the consequences of his own recklessness.
One should show forgiveness or righteous anger as the situation may demand.’

10. Yudhishthira to Draupadi
“Anger is at all times destructive, and I will not admit that there could be any occasion for its
exercise. O beautiful one, one should forgive every injury. There can be no limit to forgiveness.
Forgiveness is God and Truth and it is only through divine compassion that the universe is held
together. Anger is the root of every destruction in the world. It is impossible for me to accept
your philosophy. Everyone worships peace. Our grandfather, Bhishma, as well as Krishna,
Vidura, Kripa, and Sanjaya; all of them strive for peace. They will always urge our uncle to adopt
peace. He will surely give us back our kingdom someday. If he fails in that duty, then he is bound
to suffer. It is not for us to be angry or act in anger. This is my conviction. Patience.
Draupadi replied, “It seems to me that men can never survive in this world by merely practising
tolerance. Excessive tolerance is responsible for the calamity that has befallen you and your
brothers. In prosperity and adversity alike you cling to your ideals, fanatically. You are known
for your virtuous outlook in the three worlds. It seems to me that you would sooner abandon
me and your brothers than abandon your principles.

11. We are like straws wafted about by strong winds, I suppose! The mighty God creates illusions
and makes every creature destroy its fellows. The Supreme Lord enjoys it all like a child shaping
and squashing its clay doll. Sometimes God’s behavior is bewildering. He sees noble, virtuous
persons persecuted beyond endurance, but keeps sinners happy and prosperous. I am sorely
confused and bewildered. Beholding you in this state and Duryodhana flourishing, I cannot
think too highly of God’s wisdom or justice. If God is the real author of these acts, he himself
must be defiled with the sin of every creature.
Draupadi
Yudhishthira
“You speak with profound fluency, but your language is that of an atheist [[heresy]]. I do not
trade in virtue as merchandise, to weigh its profit and loss. I do what seems to be right only
because it is the only way, and not for results. It is not right to censure God, my beloved. Do
not slander God. Learn to know him, understand his purpose, bow down to him. It is only by
piety that you can attain immortalit.””

12. How can this condition ever be fulfilled?
Dhritarashtra’s sons will find out our whereabouts
through their spies, and then we will have to go into
exile for another twelve years. Is that it? That was an
unfair condition for the thirteenth year. How could
you agree to it? How could the six of us ever remain
unnoticed? Myself particularly, how can I be
concealed? You might as well try to hide Mount
Meru. . . . O King, now let us plan seriously.

13. Wutun Shang (seng ge gzhung ya mgo) monastery. Chamba Lhakhang (byams pa lha khang). Exterior. Porch. Lokapala.
Detail: monkey-headed Yaksha raking gems. late 20th century
THE YAKSHA

14. Rongwo Gonchen (Rong po dgon chen). Dukhang. Exterior.
Porch. Vaishravana. Detail: Yaksha. Late 20th century
The voice now said, “Don’t act rashly; answer my questions
first and then drink and take away as much water as you like.
If you disregard me, you will be the fifth corpse here. I am
responsible for the deaths of all these brothers of yours; this
lake is mine and whoever ignores my voice will die. Take care!”
Yudhistira said humbly, “What god are you to have vanquished
these invincible brothers of mine, gifted and endowed with
inordinate strength and courage? Your feat is great and I bow
to you in homage, but please explain who you are and why you
have slain these innocent slakers of thirst? I do not
understand your purpose, my mind is agitated and curious.
Please tell me who you are.”
At this request he saw an immense figure materialising beside
the lake, towering over the surroundings. “I am a yaksha.
These brothers of yours, though warned, tried to force their
way in and have paid for it with their lives. If you wish to live,
don’t drink this water before you answer my questions .

15. The Yaksha said :
By what does one become learned. by
what does one attain to great things, by
what does one have a second, king, by
what does one gain insight?
Yudhishthira said:
By learning one becomes learned, by
austerities one attains to great things;
one has a second in perseverance, one
gains insight by attending on one's
elders.
—What is the best of the dropping,
what is the best of the falling, what is
the best of the standing, what is the
best of the speaking?
—Rain is the best of the dropping, seed the best of
the falling, cows the best of the standing, a son the
best of the speaking.

16. Yudhistira said, “If I have only a single choice, let my young brother, Nakula, rise.”
The yaksha said, “He is after all your stepbrother. I’d have thought you’d
want Arjuna or Bhima, who must be dear to you.” “Yes, they are,” replied Yudhistira.
“But I have had two mothers. If only two in our family are to survive, let both the
mothers have one of their sons alive. Let Nakula also live, in fairness to the memory of
my other mother Madri.”
The yaksha said, “You have indeed pleased me with your humility and the
judiciousness of your answers. Now let all your brothers rise up and join you.”

17. KARNA AND THE
ROBBING OF THE
EARRINGS

18. Surya and Kunti.
Ravi Varma Press
Karna: the elder (but unrecognized) Pandava
Karna is visited by his father Surya, the Sun
The Sun had become a handsome, Veda-wise brahmin by his
wizardry, and he said gently to Karna, wishing him well, ’’Karna, you
first of those who speak the truth, listen to my words, son. I am
speaking only for your own good, strong-armed man, and out of
friendship. Shakra will approach you in the guise of a brahmin,
Karna, seeking to rob you of your earrings in order to help the
Pandavas. All the world knows of your great custom that whenever
you are begged by the strict, you only give and do not demand. For
you cannot but give to the brahmins when they bid you, son. Any
possessions you have, so they say, you never refuse. Knowing you to
be thus, the Chastiser of Paka himself will come, beg from you your
earrings and armor. You must not give him the earrings when he
begs you. Appease him as far as you can, for that is where your safety
lies. ….. For your two jewels have arisen from the Elixir, therefore
you must guard them, Karna, if you want to live!
(van Buitenen)

19. Surely it is in my best interest that the Lord of the cows speaks to me today, seeking my
welfare! Listen to my reply, I propitiate thee, granter of boons, and I speak with love : thou
shouldst not keep me from this my life rule, if thou holdst me dear. All the world knows of
this very vow of mine, Sun, that I most certainly will give my life away to the brahmins. If
Shakra comes to me in the guise of a brahmin, to beg from me in order to favor the sons of
Pandu, o thou most-high of the Walkers of the Sky, I shall give him my earrings, best of the
Gods, and my superb armor, lest my fame vanish, which is renowned in the three worlds.
For to the likes of me, infamy that saves our lives is not fitting, but fitting is a glorious death
that the world approves. I shall give Indra the earrings and the armor. If the Slayer of Vala
and Vrtra approaches me as a beggar to ask for my earrings to help out the sons of Pandu, it
will redound to my fame in the world, and to his infamy. For I choose fame on earth, Sun, if
at the cost of my life. The famous man attains to heaven, the inglorious man perishes. For in
the world fame gives life to a man like a mother, while infamy kills life be the soul still alive.
van Buitenen

20. Surya the sun deity driving in his chariot. Gouache drawing.
“Then at least” said Surya,
if your mind is so set on your
vow, ask the wielder of the
thunderbolt for a celestial
weapon in exchange.”

21. Not long afterward, as he was praying
to the lord Surya, standing in the river
with hands joined in devotion, a tall brahmin
approached him begging alms. "What shall I give you?"
asked Karna. "Your earrings and your golden armor,"
replied the holy man. "Respected brahmin,
please ask for something else," said Karna, "wealth,
women, cattle, land ... I need my armor
to protect me from my enemies."
But the brahmin, as Karna knew he would
refused all other gifts. "O chief of gods,"
said Karna, laughing, "I know who you are.
Is it not the business of the gods
to give gifts to mortals? That being so,
if I am to mutilate my body
you should give me something in exchange." (Satyamurti)

22. "Very well," said Indra, "choose a gift
Surya must have told you I was coming.
Take anything except my thunderbolt."
Karna chose Indra's javelin, which always
found its mark and flew back to his hand.
Indra said, "You shall have it but, for you,
it will only hit a single target
and then return to me." “A single target
is enough," said Karna: "that mighty hero
I fear above all others." "Be aware"
said Indra, "that the hero you have in mind is protected
by Narayana himself."
"No matter," Karna said, "give me the spear.
But grant that I will not appear disfigured
when I have cut the armor from my body."
Page from Kalakacharya Katha: Indra
1416

23. “Karna, because you are a man of truth
your body will be unscarred. You will retain
the radiance you inherit from your father."
Then, having accepted the tall spear,
Karna took a sharp knife, and he cut
and cut until the golden armor peeled
slowly away, and he presented it,
wet with blood, to Indra. As he did so
he did not show the smallest sign of pain.
The heavens echoed with admiring shouts
and flowers rained down on the hero's head.
When the news of Karna's renunciation
reached the Kauravas, they were dismayed.
But the Pandavas rejoiced when they heard
Question:
Who is Karna’s “single target”?
Question:
What’s your guess: will he be able to
use the spear as intended?

24. One day, while Draupadi was wandering in the forest in search
of food, she chanced upon a rose-apple, or jambu, tree. A
low-hanging fruit on the tree made her mouth water. Tempted
by the luscious fruit, she plucked it. As soon as she picked the
fruit, the tree spoke out, "O noble lady! What have you done?
This fruit had been hanging on this tree for many years." The
tree informed her that, in its shade on the other side, a sage
had been sitting in meditation for twelve long years. He was to
end his meditation that evening and the fruit was to be his first
meal in all that time. Now Draupadi had contaminated the tree
with her touch, making its fruit unfit for the sage. "You have
plucked a fruit marked for the sage. He will remain hungry
now. The demerit of making a sage go hungry will be yours,"
said the tree.
A FOLK TALE (not in the critical edition and not
attributed to Vyasa

25. Terrified, Draupadi called out to her husbands and beseeched them to attach the fruit to
the tree again. Despite their desire to help their wife, it was beyond the Pandavas to do as
she asked. The tree spoke again, "If you were truly faithful, you could have attached the
fruit with the power of your chastity." Alarmed by the allegation, Draupadi defended
herself. "Even though I am married to five men, I am always faithful to the one who
comes to my bed for a year." The tree instructed her to be honest and admit to loving
someone else. Draupadi was flustered by this public discussion of her most intimate
thoughts, but she thought for a moment and admitted to loving Krishna—as a friend.

26. The tree was not satisfied. It accused her of being dishonest and asked her to reveal the
truth. Draupadi broke clown and admitted her love for Karna. Though she was chaste at
heart, Draupadi confessed that she regretted refusing Karna because he was low-born. She
cried that she would have avoided public humiliation and shame if she had married the great
archer Karna. The Pandavas found themselves in a dilemma-unsure whether they should be
angry with their wife or feel guilty for failing her. Not only had they been unable to save her
honor, they were also responsible for her repeated humiliation in public. The revelation
cleansed Draupadi. Now clear and pure of conscience, she was able to attach the fruit to the
jambu tree again. That evening, the sage opened his eyes after twelve years of meditation. He
took a bath in a nearby river, ate the fruit as his first meal, and blessed the Pandavas and their
wife.

27. THE BOOK OF VIRATA

28. As for me, I shall call myself Kanka and offer to keep the King engaged and amused—playing
dice with King Virata. I have no doubt that Virata will find my company most engaging. If he
questions me at any time, I’ll have to tell him that I used to keep Yudhistira constant
company—it would not be a falsehood anyway!
Yudhishthira
“I’ll name myself Vallabha [Ballava] and offer to work in the King’s kitchen. The King will
not have tasted such delicacies in his life. Oh, what a chance to try out my ideas! I will also
show them some physical feats as a side entertainment, controlling their elephants and
bulls, which may prove truculent. I will wrestle with their champions and put them to
shame, taking care not to kill anyone. If I am asked to explain my past I will tell them that
I was a cook in the employment of Yudhishthira and also amused my master with
wrestling feats. That wouldn’t be a lie, would it?”
Bhima

29. “It is going to be difficult to hide the
deep marks of the bowstring on my
arm, which may betray me. I will have
to cover them with a stack of conch
bangles up to my elbow. I shall wear a
long braid and brilliant ear drops,
dress like a woman, and call myself
Brihannala, and pass myself off as a
neuter. I will seek employment in the
ladies’ chambers, to guard them, teach
them dance and music, and to tell
them stories.
Arjuna
Shaheer Sheikh as Arjuna-Brihannala in Siddharth
Kumar Tewary’s Mahabharat.

30. I will call myself Granthika,” Nakula declared. “I will take care of the King’s
stables. I love horses, and understand them. At my touch, the most vicious
animal will turn docile and take on a rider or draw a chariot. I can make them fly
like a storm. I will say that Yudhishthira had engaged me as his stable steward.
The twins
Sahadeva said, “I will offer to look after the King’s cattle. I know all the
auspicious marks on a bull, and the moods of the milch cow. At my touch, milk
will flow from an udder. I love cattle, and am prepared to spend the rest of my
life in their midst.

31. Chapter 3. §1.47
RV 1.181.4, the only verse of the Rig-Veda that explicitly contrasts the
two twins [the Aśvínā], says that they were “born here and there”
(ihéha jātā́
) and that each was the son of a different father: one is
called the son of Súmakha, the other the son of Dyaús. Dyaús is the
Indo-European sky god, cognate with Greek Zeús; Súmakha is
otherwise unknown. The twin who is said to be the son of Súmakha
has the epithets jiṣṇú, “conquering,” and sūrí, “lordly,” characterizing
him as a warrior. The name of this twin’s father, Súmakha, most likely
means “good warrior,” and so interpreted it reinforces this twin’s own
characterization as a warrior. The other twin has the less distinctive
epithet subhága, “bountiful.”
Frame, Douglas. 2009. Hippota Nestor. Hellenic Studies Series 37.

32. There is a class of women called
Sairandhari who serve as
companions or handmaids, mostly
in royal households. I shall be the
Sairandhari, one skilled in grooming
and dressing hair, in Virata’s
women’s chambers. If questioned, I
shall state that I served as
Draupadi’s companion, and that
would be as near the truth as need
be.”
Draupadi's Meeting with Queen Sudeshna, Folio from a
Mahabharata, 1670

33. A fragment from the production "Vana Virata Vijayam”, Bharathanatyam dance production, 2014.

34. Sudeshna (right) orders Sairandhri to
carry wine into Kichaka's room. Raja Ravi
Varma press.

35. Kichaka making indecent
proposals to a frightened
Draupadi.
Raja Ravi Varma

36. Draupadi and Kichaka in King Virata's Court. Raja Ravi Varma

37. While the King Dharma looked on, and in your
full sight too, mighty Bhimasena, a Kicaka kicked
me! It was you who saved me from that ghastly
Jatasura, likewise you defeated Jayadratha with
your brothers. Kill this villain too, who despises
me. Because he is the king's favorite he pesters
me, Bharata! Break the love-crazed churl as a pot
on a stone, for he is the cause of my many woes,
Bharata. If tomorrow the sun rises on him alive,
I'll mix poison and drink it, lest I fall victim to
Kicaka! It is better for me to die, right in front
of you, Bhimasena!
Darupadi complains to Bhima about being harassed by
Kichaka. Ramanarayanadatta astr.i

38. And when he had entered the large chamber, which was covered by dense darkness, the villain
came upon Bhima of boundless luster, who had arrived earlier and was sitting on the side. The
suta stroked the man on the couch, who was to be his death and who seethed with rage over
Krishnā’s molestation. Love-crazed Kicaka came closer and, his heart churning with pleasure,
said smilingly, "I have brought you infinite riches of many kinds, intending it all for you, and
have come to you hurriedly. The women in the house suddenly have begun to sing my praises,
'No man is as gorgeous and handsome as you!’”
Bhimasena said:
“How fortunate you are handsome, how fortunate you vaunt yourself! But never before have
you been caressed like this. “
With these words strong-armed Bhima Kaunteya of terrible power jumped up and laughed at
the vile man. Bhima grasped him by his chapleted and scented hair. Kicaka, himself quite
strong, freed his hair from his powerful grasp and quickly seized the Paandava by the arms.
They began to wrestle, those furious lionlike men, as two mighty bull elephants in spring over a
cow.

39. Bhima Slays Kichaka
(illustrated Mahabharata)
Holding Kicaka the powerful Bhima roared
out like a tiger that is hungry for meat and
has caught a large deer. He pushed his feet,
hands, head, and neck all into his trunk,.
When Kicaka had been rendered one
mangled ball of flesh, mighty Bhimasena
showed him to Krishnā. And the
resplendent joy of the Pandavas said to
Draupadi, "Look, princess of Pancala,
what has become of your lover!" Having
killed Kicaka and quenched his rage, he
took leave from Draupadi and hurried
back to the kitchen.

40. Now that Draupadi, choicest of women, had had
Kicaka killed, she rejoiced and felt no longer
vexed. She told the hall guards, "Kicaka here lies
killed at the hands of my Gandharva husbands,
for he lusted madly after another's wife. Come and
look at him!" Upon hearing her words the guards
of the dance pavilion hastily crowded in by the
thousands, carrying torches. They went into the
building and saw Kicaka felled and lifeless and
splashed with blood. "Where is his neck, where
are his feet, where his hands and head?" they
wondered, and concluded that he had been killed
by a Gandharva.
Effigy of Draupadi

41. THE CATTLE RAID

42. “Where Yudhishthira resides, the country will be flourishing. The air will throb
at all times with the chanting of Vedic hymns, the clouds will gather and
precipitate rain at the proper time. The fruits of the orchards will be juicy, and
the corn ripening in the fields will be full and nourishing; cows will yield milk
that is sweet and will become golden-hued butter at the slightest turn of a
churner; people will be cheerful and contented and free from malice and
pettiness. Fields and gardens will for ever be green and flowers will be in
perennial bloom, the air charged with their fragrance. Let your spies look for a
country displaying these qualities and when the time comes, send your emissary
there with a message of good will. They have kept their word, and it would not
be proper to spy on them and discover them before their time is up.”
Bhishma:

43. Poor prince Uttara….
It was not long before the enemy
could be seen in the distance, warriors
by the thousand, like a moving forest.
The sound reached them of the mass of men,
a distant roar, as of a mighty ocean.
Uttara's hair stood on end. "Stop! Stop!
Turn round-I'm too young for this!" he bleated.
"Drive back to the city." But Arjuna
pressed on. "I'm taking you, my strong-armed
hero,
to fight with the marauding Kauravas.
You boasted earlier. If you don't fight now,
if you don't recapture the stolen cows
but creep back to the city empty-handed,
the whole court will laugh at you."
"I don't care!’ wailed Uttara.
Anything-his father's scorn,
the dancing girls' derision-would be better
than early death! With this, the woeful coward
jumped from the chariot, leaving his bow
behind, and fled. The Pandava ran after him,
his braided hair flying, bright red skirts
flapping round him. Some of the Kauravas
laughed at the spectacle, though others
wondered who was the strange man-woman.
Could it be the Terrifier, Arjuna, in disguise?

44. Duryodhana:
“The Pandavas have broken the covenant-
it is not yet the end of the thirteenth year.
Therefore they will have to resume their exile—
another thirteen years in the wilderness.
"The sons of Kunti are men of principle,"
said Bhishma. ''According to my calculations
the thirteenth year has passed.
They have served their time,
"Grandfather," said Duryodhana, "I shall not
give up the kingdom to the Pandavas.”

45. All this time, Uttara drove the chariot
with skill and courage. Then Arjuna told him to
catch up with the son of Dhritarashtra who was
running for his life. "Duryodhana!
Remember how kings behave!" shouted Arjuna.
"Turn round and show your miserable face."
Stung by the insult, Duryodhana turned
and found his courage. The other Kauravas,
even though they were bleeding from their
wounds, rallied to his support. Then Arjuna
blew Devadatta yet again and, this time,
the Kauravas, stupefied, fell to the ground.
Arjuna, remembering his promise
to Virata's women, told Uttara
to run and strip the rich, colorful robes
from the unconscious heroes. "But keep
clear
of Bhishma-he will not have lost his wits,
he knows how to counter this conch of
mine."

46. An effigy of a Pandava at the
eastern entrance of the
Padmanabhaswamy temple |
Photo Credit: C RATHEESH
KUMAR
THE BOOK OF EFFORT

47. Both Arjuna and Duryodhana arrived at the same moment, while Krishna was asleep, and
entered his chamber together. Duryodhana chose a good seat placed at the head of
Krishna’s cot and Arjuna sat down at his feet, both waiting for Krishna to wake up. Arjuna
stood with folded hands and bowed to him. Duryodhana spoke first. “Both Arjuna and I
are your kinsmen and you must treat us with equal consideration. I was the first to arrive.
The inflexible rule is that whoever comes first should receive the first attention. I am
turning to you for help in the war which is threatening to break out.”
Krishna or his army?

48. “I do not know if you were the first to arrive, but Arjuna was the first to be seen by me when
I opened my eyes. He is the younger one, and the code lays down that the younger person,
under these conditions, should always get the first choice. I am willing to assist you both. I
have in my control over a million soldiers, strong and aggressive; I could say they are stronger
than I am. These soldiers shall be available to one of you, this army of a million men. To the
other, I shall be available as an individual person, but I will not fight; I will just be on the side
of the one who chooses me, that is all. Now tell me your choice: The junior, Arjuna, shall
first speak his mind.”
Arjuna immediately answered, “You must be on my side, even if you do not fight. I do not
want the million soldiers.”
Duryodhana was happy to get the million soldiers, feeling that Arjuna must be a fool to
choose one person, who was not going to fight, instead of a million soldiers. He thanked
Krishna profusely and left.

49. Yudhishthira said, “Of course, peace is preferable to war. Who would wish it otherwise? But
Dhritarashtra is like one who has flung a burning faggot into dry, crackling undergrowth in a
forest and now, surrounded by flames, does not know how to escape. King Dhritarashtra knows
what is right, but would please his son at any cost, and encourage him in his wicked course. The
only sane adviser he had with him who could speak with courage was Vidura, and he always
ignored his advice. Well, you know the whole history, Sanjaya. I shall seek peace as you advise.
Give me back my own creation, Indraprastha. Advise Duryodhana to do this immediately and I
assure you that there will be no war.”
Sanjaya said, “This is what our King and his wise counsellors, Bhishma and the rest, desire—
peace, long-lasting peace between the Pandavas and the Kauravas.”
Negotiations

50. Sanjaya replied, “Life is transient, and your fame and name will live forever. I will convey your
demand in strong terms, but here is my own suggestion—if they will not yield your share, I
think it would be preferable for you to live on alms anywhere than acquire sovereignty by
force. If you had so wanted, you once had the whole army under your control and could have
easily defeated your gambling cousins and stuck to your throne. But you let that opportunity
pass. Why? Because you would not commit an unrighteous act, and the same principle should
be observed even now. Please avoid a war, which will result in the death of Bhishma, Drona,
Kripa, and all our elders in addition to Karna, Duryodhana, and Aswathama. Think for a
moment. What happiness will you get out of this strife and victory, O Great One, tell me?”
“As a kshatriya,” Yudhishthira said, “I would be failing in my duty if I did not take back my
kingdom by persuasion or . . . if driven to it, by force. Now I have no misgivings or doubts on
this issue. However, here is Krishna, the Omniscient. Let him say what would be right, whether
to fight or seek peace on any condition.”….
“We want our share of the kingdom or at least a gesture of fair play. Give us five villages, one
for each of us brothers, and leave us alone. Even that will end our quarrel.”

51. Dhritarashtra and Vidura:
Whatever the question, Vidura would have a ready answer, and at some point
sandwich it with advice to cast away Duryodhana. Dhritarashtra got quite used to this
kind of response, but slurred over it. “How are men to be classified?” he would ask,
and Vidura would say, “Manu the Lawgiver has classified seventeen kinds of foolish
men, such as those who strike the air with their fist or attempt to bend the rainbow. O
King, the Pandavas will be your real saviours.”
Finally Dhritarashtra admitted, “I agree with everything you say. My heart is inclined
towards the Pandavas exactly as you desire, but as soon as I am near Duryodhana, it goes
the other way. I am helpless, I do not know what to do. I cannot escape fate, which will
finally drag me where it will. My own efforts will be futile, I know. If there is still any
subject untouched by you, please continue. I am ready to listen. Your talk calms my
mind.”

52. “I am tied to the wheel of time, I cannot fly away
from it. Oh, cursed time! Tell me, Sanjaya, where shall
I go? What shall I do? The Kauravas, the fools, seek
destruction and will doubtless be destroyed; their time
is up. How can I bear the wailing of women when the
hundred sons of mine are killed? Oh, when will death
come to me? As a fire blazing in summer wind
consumes dry grass, so shall I be destroyed with all
my family when Bhima lifts his mace and Arjuna
wields his Gandiva. What fool will voluntarily jump
into a blazing fire, like a moth? I do not feel it would
be proper to fight. You Kauravas, think it over. Let us
avoid this war. I have no doubt that Yudhishthira will
be reasonable.”
Dhritarashtra
The blind king Dhrtarastra listens as the visionary
narrator Sanjaya relates the events of the battle between
the Kaurava and the Pandava clans

54. -https://archive.org/details/mahabharata02ramauoft