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Pradip Bhattacharya

Indologist, Mahabharata scholar

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      • Epic discovery: City scholars find lost Mahabharata in Chennai library – The Times of India (Kolkata)

krishna

WHEN THE EIGHT VAJRAS ASSEMBLED

September 14, 2022 By admin

KRISHNA AGAINST THE KURU-PAANDAVS

THE APOCRYPHAL DANDI PARVA OF THE MAHABHARATA

Introduction

The core story of the Mahabharata is well-known: how Krishna helps the five Paandav brothers (three Parths and the twin Maadreyas), sons-and-stepsons of his paternal aunt Pritha-Kunti, win the kingdom of Hastinapur with their seven armies from the eleven armies of Duryodhan and his ninety-nine brothers on the battlefield of Kurukshetra. However, little known is the tale of the sons of Dhritarashtra and Pandu, allied with Jaraasandh of Magadh and Shishupal of Chedi, jointly opposing Krishna and the Yaadavs in battle. It is this tale that formed the matter of Paandav Gaurav (1900), a five-act play in Bengali by Girish Chandra Ghosh, the founder of Bengali theatre, that was a runaway hit on the Calcutta stage. What was his source?

The version of the Mahabharata that we know is what Vaishampaayan recited to Raja Janamejay at Taxila at the bidding of his guru Krishna Dvaipaayan Vyas during intervals of the holocaust of snakes the king had organised to avenge his father Parikshit’s assassination by Takshak naga. Heard there by the bard Ugrashravas Sauti, it was recited by him to Rishi Shaunak and his group of ascetics in the ashram at Naimish forest during intervals of their twelve-year-long yajna. Besides this version, there is another by another of Vyas’ pupils, Jaimini, of which only a few parvas are extant. From his Ashvamedha Parva Girish Ghosh took the very unusual story of Queen Jvaalaa and wrote a successful play on her named Janaa (1894).

Moreover, there is an apocryphal text entitled Mahabharata: Dandi Parva attributed to Krishna Dvaipaayan Vyas narrating, inter alia, the startling story of how the Paandavs and the Kauravs jointly opposed Krishna in battle, which provided Girish Ghosh the material for his play. This rare Sanskrit text was translated into Bengali by Pandit Kaliprasanna Vidyaratna and published in 1900 (reprinted in 1987 by Nabapatra Prakashan, Calcutta). Dinesh Chandra Sen states in his Bangabhasha O Sahitya (pp. 424, 427) that he found a translation in Bengali poetry by Rajaram Datta, containing 1500 verses, the manuscript of which written by Ramprasad Dey is dated to 1809 CE. However, the introduction states that it was composed by (or at the behest of) Nrisimha Das son of Ramkanai Das in the “poyar” metre of 14 letters after studying the Brihat Kurma Purana. This Purana consists of four samhitas: Brahmi, Bhagavati, Sauri and Vaishnavi, of which the Brahmi Samhita is also known as the Kurma Purana. Besides the story of Raja Dandi and Urvashi, it contains the curious tale of Shrivatsa narrated by Krishna to Yudhishthira to console him during the forest-exile. Apparently, Girish Ghosh’s source was a poetic composition called “Dandi Parva” (1870) by Umakanta Chattopadhyay in which the narrator is Shukadeva Goswami, Vyas’s son. Prior to that Rohininandan Sarkar’s “Dandiparva by Maharshi Vedavyasa” had come out in 1885 and in 1886 Prankrishna Ghosh had written “Dandi-charit-ba- Urvashir-Abhishap” (Dandi’s Deeds or Urvashi’s Curse).

What distinguishes this work from the Mahabharata is the excessive overlay of Vaishnava bhakti and unnecessary excursions into didactic peroration at the slightest opportunity, indicating its composition in late medieval times. Further, the stereotype of women as foolish, incapable of taking sound decisions by themselves without the guidance of father, husband or son is repeated often, except in the case of Rukmini, possibly because she is Krishna’s consort.

Parikshit’s Birth and Curse

Rishi Shaunak exhorts the wandering rhapsode Sauti, praising him for his Vaishnava-bhakti, to narrate the story of Bhagwan to enable the audience to achieve salvation in the context of the impending dreadful Kali Yuga and enquires why Raja Parikshit, born into the blessed Paandav family, committed sin.

Sauti then narrates that in his earlier birth Parikshit was a Gandharva named Vidyadhar who used to sing daily in Indra’s celestial court and, waxing proud of his melodious voice, his intellect was overcast by pride. In the season of spring youthful Vidyadhar was overcome with desire for his young wife. Drunk with liquor, both entered the Nandan garden, whose enchanting environs aggravated his loss of self-control and he began singing lewd songs loudly. This disturbed the blessed rishi Parvat who was seated there speaking to his disciples on salvation. Parvat, approaching the Gandharva, requested him to be restrained and not disturb the peace. Vidyadhar insolently told him that this garden was suitable for enjoyment by him and his companions, servitors of Lord Indra, not for ascetics. If they felt disturbed, they should leave the place. Parvat again warned him that being drunk he was misbehaving, but Vidyadhar boasted he was accountable only to Indra and did not care about anyone else’s anger. Urged by his disciples to discipline the arrogant singer, Parvat cursed Vidyadhar that as punishment for the insult he would take human birth and be consumed by a Brahman’s curse. Overwhelmed with depression and terror, Vidyadhar begged to be spared human birth, that most miserable of all existences. His women also pleaded with the sage for mercy, but Parvat was adamant on cleansing Svarga of the pollution caused by Vidyadhar’s ill-conduct. However, he told him that he would be born in the supremely pure and renowned Paandav family and regain his station after his sins had been burnt away. Indra did not intervene. Thus Vidyadhar was reborn as Parikshit. Yudhishthir gave him this name because he was born when the Paandav dynasty was almost extinguished. Unlike the Mahabharata, which knows of no previous birth of Parikshit, here there is no reference to his being still-born and the resurrection by Krishna.

Parikshit was anointed Crown-Prince by Krishna himself and imparted advice regarding governance by Dhaumya, the family priest of the Paandavs, and Naarad. The sage Kanva advised regarding discarding desire and keeping good company. Sage Lompad advised on moksha-dharma. Vibhanda described the horrors of hundreds of hells and the nature of the Brahman. Krishaashva discoursed on the four classes, the four stages of life and the primacy of domestic life in sustaining the rest. Sage Deval spoke on the dharma of donating, celebrating ahimsa as the supreme dharma and on abstaining from liquor and indulgence in coition, as these were sources of delusion.

Despite all this, after ruling well for years, because of the rishi’s curse Parikshit went to hunt in a forest where the ascetic Shamik lived. Causing havoc among animals, he shot a deer which fled. Giving chase, Parikshit got exhausted, parched and sought for water from the monk who was observing a vow of silence, seated in ascesis. Distracted by hunger and thirst, enraged at the silence, Parikshit insulted the monk by draping a dead snake round his neck. Shamik’s son Shringi infuriated by this cursed that the culprit would die of snake-bite within a week. Shamik rebuked his son for cursing the raja and despatched a disciple to warn the king.

Overwhelmed, Parikshit went to the banks of the Bhagirathi and pleaded with sages to rescue him. Vyas also arrived and told him that instead of punishment, cleansing the character was more important. As he himself did not have the time, he deputed his son Shuka for the purpose. (This setting copies that of the Bhaagavat Purana and there are echoes of the Pururavas-Urvashi myth in the tale.) Parikshit begged the sage to tell the tale of why Bhagwan Vaasudev (Krishna) had opposed his favourite Paandavs in battle. Then Shuka recounted the holy tale of Raja Dandi to him.

Urvashi cursed by Durvasa

Once, after spending a thousand years in ascesis, the rishi Durvasa began roaming the world to satisfy his senses but was not satisfied. Then he proceeded to the abode of the immortals and was delighted to see its unique splendour. Seated alongside the devas in their court named Sudharma, he passed much time. To entertain him, Indra summoned the loveliest of apsaras Urvashi and bade her delight the sage with her dance. Urvashi, repelled by the body-odour, matted hair and dirty appearance, doubted his capacity to appreciate her skills. Durvasa immediately made out from her facial expression what she was thinking and roared aloud that sin must never be tolerated. Hence, as she had thought he was beastly, she would fall from Svarga to earth and be born as a mare to expiate her sin. Urvashi and all the devas begged the sage to set a limit to her suffering, whereupon warning her never to be proud again, he said that on earth she would live in the kingdom of Raja Dandi of Avanti and return when the curse was spent. Remaining a mare during the day, she would become a divinely lovely woman at night.

Thus Urvashi descended as a mare in a lovely wood in the wonderful kingdom of Avanti (in Central India) where everyone was good, festivals were held and no dangers existed. Raja Dandi was an excellent ruler, touring everywhere to supervise his subjects’ welfare. Once, when in distress because of her state the mare was running hither and thither, scaring the animals, Dandi arrived to hunt. He came upon the splendid mare in the company of some deer and ordered his troops to capture her. Leaving them all behind, Urvashi sped off deep into the forest. Pursuing her, Dandi was exhausted. Out of pity Urvashi spoke to him, enquiring who he was. Dandi was enchanted and declared his identity. Urvashi recalled Durvasa’s prophecy and lamented her state. By this time the sun had set and, losing the form of a mare, Urvashi became a captivating woman, stunning Dandi. She explained the entire matter to him. Dandi begged her to become his and assured to keep her hidden from all eyes. Urvashi agreed on condition that he vowed never to abandon her. Dandi promised immediately. Spending the night with her, Dandi took her back in the form of a mare to his capital and kept her in a secret place away from all eyes. Day and night he spent with her, neglecting all duties. Dandi was obsessed with the mare who became his sole concern, grooming and feeding her with his own hands all day long. Subjects and ministers had no access to him. At night when she became an enchanting woman, Dandi would devote himself to pleasing her as best as he could, regardless of his diminishing fame. His intelligence waned, his spirit dulled. Devi Lakshmi decided to abandon him and he became incapable of protecting his kingdom. The subjects began to suffer from sickness, untimely death and various sorrows, afflicted by robbers. Teenage widows and beggars began to abound.

The splendour of Svarga waned as well. Indra felt the absence of Urvashi acutely and was apprehensive of her having to face great suffering. Therefore, he summoned the celestial rishi Naarad and requested his intervention. Naarad assured him that the time was near for Urvashi’s curse to be lifted. Eager to have darshan of Shri Hari (Krishna), he proceeded to that very unholy place, earth. Naarad went to Dwarka, that city of unrivalled splendour because of Shri Hari’s presence and waited at the entrance for permission to enter, having due regard to royal protocol. Already aware of his impending arrival, Shri Hari had sent a guard to usher in the sage to where he was seated with Devi Rukmini. Crossing the apartments of 16,000 women, Naarad arrived where Shri Hari was seated. Greeting all the children, the aged and the women, Naarad found that wherever he looked in the inner apartments he saw Shri Hari present. Bewildered, when he willed to see Shri Hari at one spot, he found him seated before him with all his women, welcoming him. Having embraced him, Shri Hari enquired after his welfare, whereupon Naarad begged him to remove the curse from Urvashi and left.

Shri Hari despatched an envoy to Raja Dandi with this message: “O ruler of Avanti! The magical mare you have obtained and enjoyed in secret for so long, despatch it forthwith to me in Dwarka city. Do not do otherwise!” Hearing this, the king flared up with rage and shouted, “Get out! I do not know your master. If you tarry even a moment here, mighty Dandi’s deadly rod will split your body into pieces like Indra’s vajra or Shiva’s trident.” The envoy left immediately and reported everything to his master.

Krishna mused for a while that nothing of significance ought to be done in a hurry. So he summoned his intimate companion Uddhav and asked him to proceed to the city of Avanti. Crossing many lands, Uddhav reached Avanti soon and called on Dandi. Uddhav urged him not to dispute with Krishna who was the supreme divinity and to hand over the splendid mare to avert disaster. Dandi felt dizzy, bewildered, unable to decide what to do. Then to deceive Uddhav he said, “Why should I unnecessarily quarrel with Vaasudev to whom I pay tribute? If I had the mare I would definitely have handed it over. Someone has mistakenly informed you that I have found a mare. I am lucky that hearing that news you have set foot in my kingdom. If you do not believe me, please visit my palace and see for yourself.” Laughing, Uddhav said that he was not deceived by the king’s lies and that Dandi was only inviting misfortune thereby. “Alas, O king! Your intelligence is lost because of a petty thing,” said Uddhav taking leave.

Deeply disturbed, Dandi began to lament. Seeing his distracted condition, his queen urged him to concentrate on saving himself. Dandi argued that keeping his word to the mare was more sacred than obeying Krishna. Further, it was destiny that had made his mind thus obsessed, so there was no way out for him but to flee for saving his life as Krishna was sure to launch an attack after hearing of his refusal from the envoy.

Ardently embracing and kissing the mare, he exited the city in secret on her back, all alone. He roamed one land after another, from town to town, village to village like a madman, without any goal in mind. Gradually he came to his senses and decided he needed to seek for some way out of the predicament. First he approached the sea and prayed to it, but the sea declined as its glory was all Vaasudev’s doing and he could not protect Dandi against the Lord.

Then, one after another, Dandi approached Krishna’s foes: Shishupal lord of Chedi and mighty Jaraasandh of Magadh from whom Krishna had fled to Dwarka. Both turned him down, one because of Krishna’s invincible discus and as he was kin, the other as he considered it beneath his dignity to fight such a petty person.

Depressed and disappointed, Dandi decided not to approach any human being as men were incapable of protecting. Therefore, he presented himself before the lord of mountains, Himgiri and sought refuge with him. Acknowledging his right to be granted refuge, the Himalayas expressed its inability to protect him against the omnipotent one and advised him to seek shelter with Shri Krishna immediately.

His intelligence overcast, Dandi rejected the advice as venomous and abusing the lord of mountains proceeded to meet Duryodhan who said that he neither wished nor was able to oppose invincible Krishna. He advised Dandi to hand over the mare to Krishna and be free from danger.

Dandi then considered approaching the supremely righteous Yudhishthir who was celebrated as the support of the helpless. “But being an intimate of Krishna’s, if he asked Dandi to surrender the mare, what then? So long as he was alive, he could not give up the mare. It did not befit a man to break his given word.” He was unable to decide what to do and kept lamenting.

***

The Tale of Shrivatsa

“This is what happens,” said Shuka, “when the planets are unfavourable. Because of that Raja Shrivatsa had to live among the lowly born with his wife like an orphan.” Parikshit then begged him to narrate this tale of Shrivatsa that was unknown to him. Shuka told him that during the period of exile in the forest, Yudhishthira was deeply depressed. That is when Krishna came to him and narrated the story of Shrivatsa to console him. First, at Parikshit’s request, after narrating the lineage of Parikshit, starting from Daksha Prajaapati’s 50 daughters from 13 of whom rishi Kashyap produced humans and others, Shuka narrated the deeds of the Paandavs in brief till the forest-exile. 

Shri Krishna told Yudhishthir that in the past noble Citrarath was installed as emperor of the earth. Shrivatsa was his only son, a store of all qualities. He was a king during whose rule the happiness of subjects was boundless. Constantly all of them sincerely prayed for the king’s long life and welfare. His chief queen was Citrasen’s daughter Cinta, unrivalled in devotion to her husband and in beauty.

Once in the abode of the gods Lakshmi Devi said to Shanaishcar, “Look, I am the chief in the universe because everyone in the three worlds desires me. Can you say that even by mistake someone takes your name? Your sight, even your shadow, is the cause of all types of misfortune in the world.” Shani was enraged at Lakshmi’s words and said, “If I am not supreme among all and more honoured than you, then why should the three worlds shiver fearing me? You will be a laughing stock by claiming you are the best.”

To settle the dispute, both appeared before Raja Shrivatsa as he was preparing to bathe. Startled and wonder-struck, he greeted them humbly and enquired why they had come. Shani explained the entire matter. Bewildered, the king kept silent for a while. Begging time for a day, he requested them to appear in the court the next day when he would present an answer to the best of his abilities. Blessing him, the gods left.

Thinking and consulting all day long with his ministers and others, Shrivatsa decided not to say anything. In the court two seats were placed: one of gold, another of silver. The golden one was kept to the right of the royal throne and the silver seat to its left. The two gods entered and Lakshmi promptly sat on the golden seat, while Shani sat on the silver one. After a while, Shani asked the king to indicate who was the superior of the two. Softly and humbly Shrivatsa said that how could he as a mere human decide about gods. They themselves had decided their relative greatness. Enraged, biting his lips and red eyes Shani declared that as he had ruined Raja Nala, so would he deprive Shrivatsa of kingdom, happiness and wife. Lakshmi was delighted and left, blessing the king.

Day after day, month after month passed as Shani kept searching for a misstep on Shrivatsa’s part. Once, after bathing the king sat on the throne while the washed off water had not been wiped away. Suddenly a black dog appeared and lapped up that water. The shastras state that water washed off the body if fallen on the ground must immediately be removed, never touched. Moreover if polluted creatures like dogs touch it, the bathed person becomes unclean and loses prosperity. Therefore, the instant Shani spotted this flaw, he saw the right moment had arrived and gleefully entered the king’s body.

By and by the kingdom was overshadowed by ill omens: sudden outbreaks of fire, meteor showers, cloud-less lightning strikes and bloody rainfall at some places; somewhere drought, elsewhere floods. Blights of locusts, insects, rats, birds destroyed crops. By Shani’s wrath, Raja Shrivatsa’s prosperity gradually dwindled away. Wailing and lamentation arose everywhere as lawlessness prevailed. Subjects rebelled against the king. Finding no way out, at the dead of night Shrivatsa fled the land with his wife on foot. Covering a long distance, Shrivatsa and his queen arrived at an enchanting wood whose beauty enraptured them. There they saw a fisherman and, suffering from hunger and thirst, begged him for a single fish. Seeing their divine appearance, the fisherman was stunned. Considering them as divinities in disguise, he gave them some fine fish and pranam-ing them left.

Shrivatsa asked his wife not to spurn the fish begged for as this was their only means of sustenance at present. He told her to roast them for eating. After all, he said, in the past the royal rishi Vishvamitra had begged dog-meat from an untouchable to satisfy his hunger. The queen immediately lit a fire by rubbing dry sticks together and roasted the fish. Sadly she went to wash off the burnt parts in the lake, but when she dipped them in the water, they swam away! As she related the misfortune to the king and he burst out laughing, a skyey voice was heard, “Maharaj! Publicly you demeaned me by giving me an inferior seat in front of everyone and enhanced Lakshmi’s glory by giving her a golden seat. Where is she now? O Shrivatsa! As a judge you had displayed bias and now you suffer its just consequences.” Saying this, invisible Shani vanished.

Amazed, the raja told his beloved wife that it was because of his ill fortune that the roasted fish had swum away and she should not weep, for she was not at fault. Shani was not content having deprived him of kingdom and prosperity and making him a forest-dweller. Shrivatsa pledged that as long as he lived he would never abandon the way of dharma and resort to evil. Plucking fruit from trees and with water from the stream they assuaged their hunger and thirst. With grass and creepers they made a hut at the base of a tree and rested therein. Thus they passed the days.

Finding that fruits were becoming scarce, Raja Shrivatsa left that wood and went to a small village nearby where many woodcutters lived. Impressed by his demeanour, they gave him shelter and honoured his wife. Daily he would go into the forest with them to collect wood and thus eked out a livelihood. The river Kaushiki flowed by that village and once a merchant arrived carrying his goods on a barge which suddenly came to a stop. Shanideva, assuming the form of an old Jain mendicant approached him and said, “Sir, by astrology I am aware of the cause of your boat stopping. When you left home, your wife was busy arranging puja of the nine planets. As you left ignoring that, this crisis has occurred. No worries, however! I will give you the way out. In this village of woodcutters there is a chaste wife. If she touches your boat, it will immediately move as before.”

The merchant went to the village and stated his predicament. The woodcutters agreed and sent their wives to touch the boat. Queen Cinta went too. One by one the women touched the boat but it did not move. Finally when Queen Cinta touched it, it immediately began to flow with the current. Amazed, the wicked merchant thought that such a woman was rare indeed and having her with him would be best. He dragged Cinta aboard his boat. Chinta wailed aloud to no avail. The merchant’s boat vanished along the Kaushiki.

Meanwhile Shrivatsa had returned to his hut and on hearing the entire matter fell senseless. Regaining his senses after a while he ran out of the hut like a madman to the riverbank and without stopping to eat, or drink, or rest, proceeded southwards. Crossing many places, towns, habitations, hills, woods and wildernesses the king reached a splendid grove. As he rested under a huge tree, suddenly the immortal cow Surabhi arrived there and, surprised to see a human being, asked him who he was. Shrivatsa told her everything. Reassuring him, Surabhi asked him to stay in her ashram there as by divine foresight she knew that soon his queen and his lost royal glory would be restored to him.

Shrivatsa obediently stayed there. From the mud from the froth of the milk falling on the ground as Surabhi’s calf Nandini suckled her mother he began making clay bricks. Because of that divine milk the brick turned into gold. Amazed, the king devoted himself to making more and more bricks daily.

One day when he was standing on the bank of the Kaushiki musing on his state a trading vessel arrived. Seeing it, Shrivatsa decided that by taking all the gold bricks elsewhere he could earn a lot by selling them and also seek out his queen. The cunning merchant immediately agreed to his proposal and took Shrivatsa with him on the vessel. After a while the vessel reached the sea and the merchant decided to take all the gold for himself. So he threw Shrivatsa into the sea. It was this same trader who had abducted Cinta and kept her in a room in the vessel. Hearing Shrivatsa outcries, she flung a plank into the waters. Floating on that plank, Shrivatsa landed in the town of Sautipur where a garland-maker named Rambhaabati lived. In rags Shrivatsa arrived at her home and said that while sailing his ship had sunk and he begged shelter from her. Rambhaabati said, “Oh, on seeing you I am reminded of my dead nephew! My heart brims over with affection for you. I will look after you as best as I can. You stay with me.” Shrivatsa, keeping his identity secret, stayed in her home.

Baahudev, the ruler of Sautipur, had only one daughter, fifteen year old Bhadraa who used to pray to Devi Bhagavati daily wanting Shrivatsa for her husband. The day he arrived in that town, Bhagavati appeared before her and said that the one she had been desiring as husband had reached that kingdom and was living in the garland-maker’s home. In a bridegroom-choice ceremony she could garland him herself. The ceremony was announced and Shrivatsa wanting to witness it stood under a tall kadamba tree at one end of the palace. Stunning all assembled royal suitors, the princess garlanded this poorly clad stranger. Raja Baahudev in shame retreated indoors and all the invitees stormed out. The queen could not abandon her daughter and arranged for her and the son-in-law to stay in a building. The king appointed Shrivatsa as tax-collector on the banks of the river from all craft sailing by.

The period of Shani’s evil-eye is twelve years. As this passed, Shrivatsa’s depression ebbed and he found the world delightful again. On a summer noon Shrivatsa was seated on the river-bank when a merchant craft arrived and he recognised the wicked trader who had thrown him into the sea. He seized the ship and had all the gold bricks retrieved, imprisoning the merchant. Hearing this, the king arrived at the spot and found Shrivatsa’s appearance totally changed. He was glowing with beauty and health as Shani’s influence had passed. Shrivatsa declared his identity and past history. Baahudev immediately rescued Cinta from the ship and sentenced the trader to jail for his crimes.

Goddess Lakshmi appeared in the firmament and addressed Baahudev: “O king! Fortunately lovely Bhadraa has been born to you and you have obtained Raja Shrivatsa as son-in-law and been able to have darshan of me. Now go and pass the time happily with daughter and son-in-law.” Saying this, the goddess vanished. Shanaishcar appeared before Shrivatsa and said, “Raja, overcome by anger I have inflicted much suffering upon you. Do not bewail recalling all that. This is the way of the world. Be that as it may, I am granting you a boon that whosoever listens full of bhakti to this holy tale of yours, that person will never suffer from my evil eye.” Shani vanished saying this. All rejoiced and after a while Shrivatsa returned to his kingdom with the permission of Baahudev. By the grace of Lakshmi drought, famine and epidemics all disappeared from his kingdom.

Krishna told Yudhishthir that joy and sorrow were cyclical phenomena in life and like Shrivatsa he should be patient, bear happiness and grief staying on the path of dharma. In time surely the sun of happiness would rise and flood his heart with the waters of joy.

Suta told the group of ascetics that this holy tale of Shrivatsa had first been related to Vishnu by Devi Lakshmi. The Lord of Vaikuntha had recounted it to Indra, he to thousand-headed Ananta and the great sage Durvasa. From Ananta it was spread in the netherworld and by Durvasa among humankind. At the end of Dvapar Yuga, Krishna narrated it to Janamejay’s great grand-uncle Yudhishthir.

***

Parikshit lamented before Shuka that he had dearly hoped to listen to the salvific Bharata Samhita that cleansed all sins, but that was not to be and he was doomed to perdition. Shuka assured him that having heard even parts of Vyas’ Bharata he would gain all the benefits of listening to all of it, as Vyas had declared to him. Rishi Kapil reassured him too and declared that in future his son Janamejay would also be purified of his sins of Brahmin-hatred and incomplete snake-sacrifice by listening to the entire Bharata Samhita from Vaishampaayan at the behest of Vyas.

Shukadeva resumed the tale of Dandi. The Avanti ruler was bewildered. Seeing him weeping and lamenting like a child, not knowing what to do the mare spoke to him in human speech, “Master, why weep thus? It is women who weep and lament in danger. Control yourself and think what should be done. It is not proper for the intelligent to waste time in vain. I had warned you earlier but blinded by arrogance you did not pay heed. Now you will definitely have to suffer the consequences of your actions. O Raja! My state is like yours. I will never be able to live without you, nor do I wish to. It is not possible to bear the suffering of this sinful mortal world. Alas, what misery has the maha-ascetic, wrathful Durvasa wrought upon me! He pitied me not—orphaned, helpless and weak. A dweller of Svarga I have to suffer torture in the mortal world. What need have I to live? Therefore, raja, see where the Bhagirathi flows fast! Let us surrender our lives to her and put an end to all suffering. I see no alternative to this. By the grace of this heavenly river so many great sinners have attained supreme salvation.”

***

The Tale of Harisharma

The mare then recounted to Dandi a marvel she had witnessed once when returning from the abode of the moon in the morning, passing over the river Mandakini. She saw a hawk carrying a baby bird in its beak. The chick fell from its beak into the sacred river and at once was transformed into a divine form who was taken by envoys of Vishnu on a celestial aircraft to Vaikuntha. Therefore, the mare urged, the two of them should also put an end to their suffering and attain salvation in the same manner, although committing suicide was a grave sin and she might have to undergo unbearable pain like the Brahman Harisharma.

Dandi begged the mare to recount what had happened to Harisharma. The mare said that in the past a Brahman Dvijahari used to live in the town of Karnaat. He tried his best to educate his son Harisharma but the boy got addicted to wickedness and after his parents’ death lived by robbing others. Inevitably the king of Karnaat exiled him. Roaming many lands Harisharma became thin and weak from suffering. Unable to bear this any further, he committed suicide by leaping into a pond. Because of that sin he had to live on a silk-cotton tree for a long time as a Brahman-demon. Therefore, said the mare, they might also suffer a fate like Harisharma, but was determined to die as no other way was visible.

***

Agreeing to her proposal, Dandi prayed to Ganga and with his beloved mare stepped into the river. Both of them bathed in its waters and wishing to die stepped into the river up to their necks. Both banks of the river got crowded with curious onlookers. In the firmament celestial beings gathered to watch. At that time Vaasudev’s beloved sister, Arjun’s beloved wife, Subhadraa fatefully arrived to bathe. Moved to compassion by the sight, she enquired from Dandi and, having heard everything, without hesitation said, “O Raja! Discard all fear! Even at the cost of my life I will save you. Abandon your decision to commit suicide and come with me. I am of your opposing side, Vaasudev’s sister, Subhadraa by name. You might not trust me, being of your opponent’s camp, but recall the example of Vibhishan. Just belonging to the enemy’s camp does not make one untrustworthy and worthless.”

Hearing this, Dandi’s heart was soothed somewhat. Giving up the decision to die he followed Subhadraa who brought them with all respect to her home and provided shelter. For his protection she approached Dhananjay. Hearing everything Parth was thunderstruck and, smarting like one whipped, full of rage said excitedly, “What is this terrible deed you have done! Maha-mighty Shri Krishna to punish Dandi, having consulted me, has despatched hundreds of messengers to every land, town, village to seek him out. Know that I too am one of them. Shame on so independent a wife as you! Go, do not hope for any favour from me!”

Silently Subhadraa left and went to Vrikodar and humbly recounting everything begged him to say whether the Avanti king would be given refuge or not. Bheem said, “Do you not know that Vaasudev is like our very soul? Therefore, only after telling us should you have offered shelter to Dandi. You belong to a weak sex, unaware of consequences. That is why in this case you have displayed independence and acted wrongly. Woman’s duty is to act after taking the husband’s permission, or in his absence that of father or son. Be that as it may, breaking a promise is counted as a grievous sin. I do not wish to incur that great sin. My nature is to keep my promise. That is why Shri Krishna loves me so much. Therefore, he will surely love me for this work too. Therefore, Raja Dandi hereby receives refuge. Be at peace and return to your quarters! I am warning you never to behave in future in this foolish, rash manner. Inform Arjun of my words.”

Summoning Dandi, mighty Bheemsen addressed him respectfully: “O king, I trust you are well? I am meeting you after a long while. Be that as it may, regarding this as your own home stay here without any doubt.” Reassured by Vrikodar’s words, Dandi replied humbly, “Great Sir! It is not novel, surprising or astonishing that generous-hearted mahatmas like you should behave frankly like close relatives. I pray to God that people may face such intimacy in birth after birth and gain such holy company. Interacting with sadhus like you is a prime happiness of this world. Therefore, today I have obtained incomparable store of happiness.”

At such time Yudhishthir’s messenger arrived and with joined palms submitted to Bheem, “O valiant one, it is the Lord’s command to be present before him at once!” Mighty Bheem arose immediately and reassuring the Avanti Raja and asking him to remain there went to Yudhishthir. He saw the loving mother Kunti seated with her four sons like the Mother of the Vedas with Rig, Sama, Yajur and Atharva, or Shanti Devi herself with Dharma, Artha, Kama and Moksha. Maha-intelligent Vrikodar appeared among them like Ananda (bliss) embodied. In the Kuru clan the five brothers and Kunti were like the five senses and Prakriti. The five brothers were separate merely in body but one in heart, mind and soul. Having greeted them and being greeted in return, Bheemsen sat and awaited Yudhishthir’s commands, knowing that it must be about Raja Dandi.

Kunti said to Vrikodar, “Before taking action, whether good or bad, one must examine its pros and cons. Without such examination one should not take any decision suddenly—even if good—whereby in future one might repent or suffer remorse. You have not done well by granting refuge to Dandi. Subhadraa is a woman and giving a promise at a woman’s word without considering does not befit a man. It is well known that woman’s intelligence causes chaos. It is true that to protect refugees is Kshatriya dharma. It is true indeed that keeping a promise is the supreme dharma of every person. However, it is also supreme dharma to act upon all this after due consideration. Specially, one who is an intimate friend and support, always a well-wisher, ever our refuge and the only salvation, who is dearer than the soul itself, to maintain loving relationship with him is the supreme dharma. Such is Shri Krishna for us. How often you have advised others in similar fashion. Then today why did you act contrary to that? Are you deluded as sometimes even rishis are? That is why I am giving you advice. Therefore, I advise you to discard Dandi, or surrender the mare to Krishna. Otherwise there will be great destruction, there is no doubt. You are highly intelligent, so do not engage in dispute with one’s own. It is well known that Lanka’s ruler Dashaanan was destroyed with his clan by quarrelling with his intimate well-wisher Vibhishan. I pray to God that because of your error we do not fall in similar danger.”

Maha-intelligent Vrikodar replied in sweet words to his mother, bowing his head to her advice, but begged her to hear why he had granted refuge to Dandi lest, like the guru of the celestials, she face embarrassment on speaking without knowing the reasons. “The shastras prescribe,” said he, “that a promise must be kept; not to do so is death. Even imperilling one’s own life another must be helped. None as pure and wise as Shri Krishna exists and he would never consent to my abandoning a refugee. Moreover, he is dearer to us than life itself and so are we to him. People truly say that between the Paandavs and Yaadavs there is no difference. Therefore, when he is willing to even give up his life for us, then it is not strange that he should give up a mere mare for us. I also believe that Subhadraa is supremely blessed and much loved by Krishna. Definitely her word will be honoured. Considering all this, whether I can grant shelter to Dandi without waiting for you all or not, you command.”

The son of Dharma said, “Brother, what you said is true. However, in view of the type of relationship we have with Vaasudev, by not give up the mare the Avanti Raja seems to have acted against us—this is what we should realise. So far as I know, no error or delusion exists in the lord of Yadus definitely. In such conditions, it is impossible to consider King Dandi as wholly free from fault.”

Maha-intelligent Vrikodar said, “Dharmaraj! Well, I accept that by acting against Vaasudev the Avanti king has also acted against us, for between Vaasudev and Paandavs there is no distinction. But it should also be considered that when Dandi took refuge with us he also took refuge with Vaasudev. To forgive the offender is the true expiation of his sin. Should he again come to seek shelter, he is fit to be forgiven a hundred times. This is the quality of the best of men like Shri Krishna and his view too. To tell you that is unnecessary. Considering everything from the beginning to the end in this manner, I have granted Dandi refuge.”

Dharmaraj said, “Brother, you have done well. But consider whether before granting refuge to Dandi was it not proper to seek his opinion in person or by sending someone to Shri Krishna when he is capable of comprehending everything about us? At least we should have been consulted. One should act thinking through the consequences. You are intelligent, wise, aware of policy and know the shastras. To say more to you is needless.”

In the meantime Shri Krishna and Rukmini’s son Kama-deva (Pradyumna) arrived as commanded by his father. He looked just as enchanting as his father, winning all hearts. Delighted, Kunti stood up and embraced Madan, shedding tears. Anxiously she enquired after the welfare of her sole relatives, specially Vaasudev. The Paandavs also enquired similarly after greeting him warmly. Responded appropriately, Rukmini’s son down.

Yudhishthir then said to him, “Despite being aware that between Vaasudev and us there is no distinction, Dandi the ruler of Avanti has taken refuge with us and blessed Subhadraa knowing everything has given him her word of protection. Although all this has occurred without our knowledge, it is duty to protect the refugee. Therefore, we have not stopped Vrikodar in this matter. Moreover, we know that even if we commit a thousand offences knowingly, Paandav-loving Bhagwan lord of Yaadavs will surely pardon us. Considering all this, we have decided to go to Dwarka in person to tell Shri Krishna. It is good that you have arrived at that very juncture. Now act as you consider proper.”

Rukmini’s son replied addressing Kunti, “Today I have not come as a close relative or friend. Today a great burden has been laid upon me which I did not wish to carry here, but I have had to. I have been unable to bring anything dear to you, as my mother did not agree, although father had given many things for each of you. I do not have permission to tarry even a moment. Hear the reason why. By acting illegally, Dandi, Avanti’s raja, has offended my father Vaasudev. Father is firmly pledged to punish him properly, which you are not unaware of. All of you have also agreed to this. Despite that the middle Paandav gave his word to protect the Avanti lord—is this proper policy, rightful, sanctioned by dharma or even logical? Be that as it may, if you wish so much to protect Dandi, then at least on the basis of intimate relations, at first even through a messenger this should somehow have been intimated to my father. Lord of Yaadavs Vaasudev would surely have forgiven Raja Avanti because of the sincere relationship, friendship and heartfelt love that exist with you even if you had violated its norms. To behave knowingly otherwise harms the friendship, that is not unknown to you. Be that as it may, all this is irrelevant now. My father Vaasudev’s core message is this: he has declared war against you, therefore get prepared for battle quickly. The moment I return to Dwarka the Yaadav army will attack you like a stormy sea undoubtedly. We have tried to plead with him in many ways, but in Vaasudev’s view breaking a pledge is maha-sin. Thus both sides are committed to honour their promises. There is no easy way out but war. Therefore, now do as you consider proper.”

Having said this, Rukmini’s son Kamadeva did not wait for a reply. He stood up at once and left the hall to return immediately to Dwarka as ordered by his father, not even waiting to take formal leave. Seeing him leave like a stranger, Kunti and the Paandavs became depressed like a lotus at the onset of winter, just as they had bloomed joyously at his sun-like arrival. None uttered a word for some time, unable to decide what should be done, staring at each other’s faces in dismay.

Unable to remain still, Paandav-mother Kunti rose and rushed after Madan who had anticipated that she would not stay still (since women act without thinking of consequences) and was walking away very slowly. So Kunti had no difficulty in stepping forward and lovingly catching hold of Rukmini’s son firmly with both her hands. How indescribable is the might of divine maya which encircles and binds all creation! None can escape it. As bhakti’s devoted slave, Krishna’s son Kama-deva honoured elders sincerely, full of bhakti for the Paandav-mother like a worshipped devi. Therefore he was unable to extricate himself from her embrace and could not advance even a step. Kunti’s tears drenched his breast. Then Kunti broke her silence and said, “Dear one, without telling me where are you going? Has Vaasudev told you to behave in this way without bhakti and affection? Or is that the advice of your cruel-hearted mother? No, that cannot be! Perhaps you are behaving thus overcome by childish, whimsical inclinations. However, you will not be able to leave now; I will not let go of you by any means. At this instant I am despatching my chief envoy to Vaasudev. You stay here! My messenger will tell Krishna that I myself have granted shelter to the Avanti ruler. Or, right now I will go myself with family to Dwarka and see with whom Vaasudev will fight. Should conflict arise finally, you will have to help us. Look, whenever any type of danger has occurred, Bhagwan Vaasudev at once helps us. It is he whom we call upon when fallen into danger and beg him alone to save us from calamity. Between him and you there is no difference. Therefore, in the danger besetting us it is you who will have to be our support. Besides you in this world there is no friend in danger we can turn to.”

Rukmini’s son Kama-deva replied to her politely in sweet speech, “Devi, your wish will bear fruit; your heart’s desire will be fulfilled I have no doubt. Vaasudev himself will be your support. That Shri Krishna is the support and friend of Paandavs is well-known in the three worlds, therefore why are you disturbed and anxious? People’s minds get distracted in danger—is your state also like that? Or are you putting me to a test? Devi, just as water never becomes fire and fire never turns into water, so God does never cause harm to anyone. Have you forgotten that? Has it ever been seen or heard that Vaasudev has anywhere caused harm of any type to anyone? Even if he causes harm it is transformed into a great favour. Whatever he does is for welfare. Those who arefortunately able to become aware of the true form of God Krishna, it is they who are capable of comprehending all this. What more shall I say? Attend to what I say in brief.

“Mother Rukmini-devi had said to my father that everyone in the three worlds believed that he would even destroy himself but never go against the Paandavs. Paandav-destruction was absolutely impossible for him. Therefore he must reveal to her what his intentions were behind declaring war against them, for the consequences of all his acts were always for welfare. If he did not do so, she would not permit Kama-deva to go to the Paandavs. Smiling, father Vaasudev told my mother that he could never keep anything secret from her for she was his second heart. She had correctly surmised that whatever he did was for the good of people. The battle he had announced was for bringing about the future welfare of the Paandavs. He said, ‘For accomplishing a task there were two ways: one by force; the other by strategy. Of these the second path is superior and adopted by the intelligent, whereas the first is beastly and the way of beasts of prey. In future the Paandavs would have to accomplish many grave tasks like killing terrible foes and seizing kingdoms. By displaying one’s own prowess in public, enemies can be overawed and the desired goal attained. With the mare as excuse, joining with the devas I will of my own accord be defeated by the Paandavs in battle. Thereby the Paandav’s unique worldwide glory will be established. Their enemies will not be capable of rising up against them suddenly. Many foes will accept their overlordship out of fear, without battle. Just hearing the name of the rakshasa Dashaanan many would accept his mastery on their own. It is not necessary to strike with the vajra; merely on hearing its crack people in the three worlds shudder. O auspicious lady! For accomplishing the task I have adopted such a strategy and it is for this reason that I have declared war. Do not worry!’

“When father stopped speaking, my mother’s delight was boundless. She loves and honours you even more than me. Her affection and bhakti are genuine, sincere. Therefore, be assured. Your sons will be world-conquerors undoubtedly. Vaasudev is God himself, as you know. So remember that God never causes misfortune.”

Reassuring Kunti thus, Krishna’s son Madan then left. Kunti was unable to stop him. Pursuing him as best as she could, finally she stood at one place, waiting till Rukmini’s son vanished out of sight, gazing fixedly like a statue, as if seeing him even when he was beyond sight. Such was her love for Vaasudev and his kith and kin. Later, distracted, like one mad and helpless, she approached the royal road and then came to her senses. Then slowly she turned towards her residence and gradually, like rain-laden clouds, walked musing, “Madan’s words are true indeed. God never does what is bad; whatever he does is for good.”

The lord of Yadus having appointed his son Madan for the aforesaid task as messenger immediately proclaimed hostilities. On receiving his orders the three-worlds-conquering Narayani Army left for battle at once. Shaamba, Aniruddha, Gada, Shaaran, Saatyaki, Haardikya, Akrur and other Yadu warriors are renowned maha-heroes on earth of unrivalled might. Each left with his troops equipped for battle. The earth filled with horses, elephants, chariots and infantry. The sky was filled with pennants, banners, crowns, plumes and the quarters resounded with neighing, trumpeting, roars, shouts and the clattering of chariots. All apprehended that untimely dissolution was impending.

On Mount Kailas deva-of-devas Pike-wielder Shiva could not remain still any more. That deva-of-devas Vaasudev, upon whose feet he meditated in his heart day and night, he had commanded. Therefore, he too arrived to fight against the Paandavs. His hand held the three-worlds-shattering great pike, accompanied by innumerable spirits, ghosts and demi-gods. Their appearance was very terrifying, highly virulent by nature. Some had faces of horses, elephants, tigers, lions, cows, deer, leopards, with one mouth, many mouths, one foot, two feet, three feet, four feet and more. Some were cripples, some dwarfs, some sick, some lame, some naked, some pot-bellied, some with sunken bellies.

Thereafter lotus-born Brahma with prayer-beads and Shachi’s husband the lord of devas with Jayanta, the clouds Samvartta, Aavartta etc. with their mighty, huge attendants arrived there. Lord of waters Varuna with thousands of rivers, lakes and seas arrived. Powerful, heroic lord of Yakshas Kuber arrived with variously dressed, triple-headed hordes of Yakshas. Dharmaraj Yama himself on his buffalo mount with Mrityu-Death, Kaal-Time and other followers came. With him were two chief warriors, terrible Jvar-fever and Maha-Jvar along with the general of all, Maha-Mrityu. Rakshasa raja Vibhishan and leader of apes Hanuman also arrived at the city of Yadus surrounded by innumerable troops. Whichever maha-warrior there was in the three worlds, everyone arrived in the city of Dwarka the moment they received the command of Krishna the lord of Dwarka to fight with the Paandavs.

Seeing the assembled warriors, the heart of Krishna the supreme strategist brimmed over with happiness. He thought to himself, “Today the supremacy and total victory of my most beloved Paandavs will be established in the three worlds, for today all the heroes of the three-worlds will be defeated by them.” Musing thus he arrived for battle near the place where the Paandavs were, the quarters and the sky echoing with the dreadful tumult of the troops. Without wasting an instant he messaged the Paandavs, “I have arrived with troops. Either hand Dandi over, or prepare for war. Other than these alternatives, I see no way for your welfare.”

Kama-deva while leaving had prohibited Kunti from revealing to others the secret he had conveyed to her. Therefore, without saying anything to her sons Kunti entered her chamber. Dharma’s son Yudhishthir, knowing that battle was inevitable, addressing his maha-heroic four brothers said, “What should be done now?” Kiriti (Arjun) said, “Nothing is to be done. Vaasudev will act.” Vrikodar said, “It is battle that is definitely duty. Where dharma is, victory is —if this be true then the always-devoted-to-dharma Paandavs will definitely be victorious. This I believe without any doubt. My mind is made up to fight.” Nakul and Sahadev said nothing, remaining silent. Again Yudhishthir said to Bheemsen, “Brother Bheem, you have no allies, no wealth, no troops and no general too. How will you fight? Particularly, battling Krishna on whose side are all the devas and heroes of the three worlds! Even if they were not, there is no loss, for by himself he is the devas and heroes of the three worlds. It is not as if you do not know that.”

Laughing, Vrikodar said, “I do not expect any other ally or wealth. With dharma alone as ally and wealth I will fight alone.” Then Dhananjay said politely, “If war is the settled decision then in my opinion Duryodhan’s help should be sought.” Noble Nakul opposing these unwelcome words of Arjun said, “That can never be. He is our constant foe. Suicide is preferable to praying for help from him.” Then Sahadev said, “The person who can fight with Shri Krishna, it is not impossible for him to take Duryodhan’s help. That type of person is also capable of suicide. In brief, I do not like any of your ideas. I will not fight, will not be on any side. I will only sit beside mother Kunti.”

As the brothers argued thus Yudhishthir said, “At this time disputing is not proper. Calm down! Let me ask mother. Whatever she permits we will do.” Saying this, Yudhishthir went to the mother and reporting everything said, “Mother, those who have found so wise a mother as you and as their supreme well-wisher, what worry can they have? Now you decide what we should do.”

Kunti said, “Just as agnates should be regarded as born foes, so too sometimes they should be considered as the best friends. Therefore, send an envoy to Duryodhan asking for his help. In danger even poison is amrita, and again amrita can become poison.”

Dharmaraj Yudhishthir heeding the mother’s advice and command immediately sent an envoy to Duryodhan. Hearing the entire matter from the envoy Dhritarashtra’s son asked the advice of Beeshm and others in the court. First wicked and cunning Shakuni said, “Fortunately the right time has come. Opposing Krishna the Paandavs will have to perish. Therefore, joining Krishna’s side you should destroy the enemy. What is more delightful and lucky than the enemy being destroyed by the hand of another?”

Hearing this rage flooded Vidur’s heart. Angrily he said, “Though washed a hundred times the blackness of coal is not removed. A snake can never disgorge nectar, only venom. You too are the same. Habitually you are wicked and you have spoken as is your nature. Your advice is not at all just or logical. The Paandavs are brothers and agnates. To take their side in danger is duty by all means, specially in such circumstances. If you do not help, that is your matter. But we have to tender proper and just advice. That is why I am saying this: it is protecting the refugee that is the dharma of Kshatriyas.”

Vidur’s words touched Duryodhan’s heart. He felt that helping the Paandavs was the best option and, ordering the troops to prepare, he himself made ready with Beeshm and other Kuru heroes. Soon Duryodhan set out for battle with a four-fold army. The ten directions echoed with the sound of drums, resounding with the trumpeting of elephant columns, the neighing of cavalry and the shouts of troops. His tributary chiefs also rushed to join him. The Paandavs too got ready for battle and left to face the Yaadav army. Hidimba’s son the maha-hero Ghatotcach began to accompany them like a mobile mountain. It seemed as if five lions were exiting a mountain cave with their only cub; or that Brahma, Vishnu, Rudra, Ganesh and Surya the five gods had descended upon earth from heaven with mighty Karttikeya.

Kurukshetra, sacred in the three worlds, was designated as the field of battle. Soon armies of both sides arrived at that holy place, terrifying the world with their tumult, the ten directions flashing with the reflections from their weapons, the earth shuddering from the weight of their steps, the quarters filled with the sound of their shouts. That gods, demons, gandharvas and others would fight with men, such an unprecedented, unheard of event none had ever dreamt or thought of even by mistake. Therefore, with all the heroes of the three worlds being gathered there a novel, marvellous scene was observed on the field of Kurukshetra.

As the armed troops awaited the command, the Kuru patriarch Beeshm decided to despatch a messenger to Vaasudev as propriety and bounden duty demanded. When everyone approved of that, maha-minded Vidur himself presented himself before Krishna as envoy of the Paandavs. Greeted by Krishna as proper, Vidur took a seat having saluted him and said, “Bhagwan, your sport is wondrously various and baffling to people in general. Why you do anything at anytime is known to you alone and none else. Therefore, how will I make out what the result will be of this Yaadav-Paandav war? Be that as it may, to ordinary people of low intelligence like us this war does not seem to be just, appropriate and logical. Those who are always followers, seeking shelter and obedient, those very Paandavs you are embarking against. To see, hear and speak of it is disgusting. Therefore, to refrain from this war appears to be the best in every way.”

Then laughing Krishna said, “O maha-minded! It will be even as you have said. Do you not know I always favour my followers, am defeated by my bhaktas and controlled by them? Therefore, fear not! Today too I will be defeated by the Paandavs. Go quickly and proclaim hostilities!”

As Krishna was speaking thus with Vidur, Devi Kunti arrived there. Seeing her, Krishna arose and the Paandav mother lovingly grasped him by the hand. Comprehending her intention, Vaasudev said addressing her, “Devi, grant blessings that today the Paandavs gain the glory of victory and I with my army be defeated by them. Perhaps from Pradyumna you have become aware of my intention. Therefore, depart free from fear, being assured.”

Kunti said, “Child, women by nature are fickle. Even having seen and heard, because of that fickleness I am confused, anxious and distressed. What more can I say when terrible dangers can be overcome by singing and remembering your name! Specially, you are well-wisher of the Paandavs, never think or do their ill. Therefore, whatever you think is proper and good, do that.”

Saying this, in great distress Kunti left there with Vidur. Vidur having escorted her to her place went to the battlefield and conveying Vaasudev’s intentions to Beeshm and others said, “You all prepare for war. Vaasudev does not wish to make a treaty.”

As Vidur spoke thus, from the Yaadav side tumultuous roars filled all sides splitting mountain caves and the sounds of drums beaten loudly echoed. That terrible sound terrified cowards and inspired the brave, distressing peaceful well-wishers. Battle-mad elephants and horses shitting and pissing reared up trumpeting and neighing. Then momentarily the battlefield shook and echoed, the sea became tumultuous, hills moved with landslides and the sky seemed to expand.

Krishna’s son Kama understanding that this was the right time, released the unique mesmerising missile from his bow to see the fun. Instantly, all on the battlefield were stunned; eyelids drooping, bewildered. Beeshm, Dron and other heroes all were at a loss, deprived of movement, standing still at one spot like statues. No one could comprehend the reason for such a sudden mishap.

Thereafter, omniscient Shri Krishna having permitted his son to withdraw the mesmerising missile, Pradyumna did so at once. Then the opponents being able to understand waxed wild with rage and all engaged in battle together. Both sides, mortal and immortal, were equal in weaponry and vigour. First, deva-of-devas the Pike-wielder himself engaged in battle with Beeshm. Seeing lord of spirits Mahadeva fighting, his attendant hordes of varied appearances leapt into war full of pride and rage. Jahnu’s daughter Ganga, from within Mahadeva’s matted locks, with her pure glances snatched the strength of the spirit-hordes and bolstered the power of the Kuru troops to encourage her son Beeshm’s enthusiasm. Seeing that, Bhagwan Maheshvar glancing at his followers excited their energy so that they madly engaged in destroying the Kuru troops. Then the Kuru soldiers, distressed by their attacks, began to flee in all directions. Yadu-lord Shri Krishna seeing the warriors on the Paandav side bewildered and fleeing, immediately held back his own battling warriors. Then, troubled by sun-like Beeshm’s blazing onslaught, the triple-eyed conqueror of worlds grasped his terrible world-annihilating great pike.

Simultaneously, terrific duels took place between mighty Bheem and Baladev, Karn and Kama, Arjun and Skanda, Dron and Shri Krishna, Duryodhan and Indra, Shishupal and Shaamba, Dantavakra and Satyavaan and Kama’s son Aniruddha with Jaraasandh and Ghatotkach.

The deva army with great energy and battle-ferocity, in great rage with great force began to decimate the Kuru army using celestial weapons. Thick clouds of dust raised by arrows, dense darkness and blinding rays of light appearing seemed to be ending the world. The sea and the earth shook repeatedly, echoing with the roars of warriors of both sides. The clash of arrow with arrow, sword with sword, club with club, spear with spear kept growing more and more fierce. The deva army teeming with elephants, horses and chariots tinkling with thousands of bells, mighty like blue clouds, engaged in terrible battle with the armed Kuru troops. The Paandav soldiers almost mad with anger began to trouble the deva troops showering them with pikes, swords, spears, javelins and arrows with golden fletches. Yaadav soldiers began to be slain on elephant-and-horse-back and fell terrified. Soon the battlefield became filled with splintered chariots, sundered elephants, horses and warriors’ limbs.

As a fish delighted on finding fresh water leaps into its depths, so maha-hero Arjun entered into the ocean of deva troops to fight Karttikeya. He mused, “The devas entered the battlefield with troops to assist Vaasudev and are immortal. Therefore, by weapons I will return them to the place they have come from.” Thinking thus, the leonine hero Parth shot the wind-missile. Like robbers that are bound hand-and-foot by the State, the greatest hero of the three worlds Karttikeya too, being placed in his own abode by Arjun’s wind-missile, was surprised, startled and stunned. Great Skanda was so overcome with shame and dispirited that he became incapable of entering the battlefield again.

Elsewhere, seeing the battle-skill of Dronacharya, Karn, Vrikodar, Shishupal, Dantavakra, Jaraasandh and mountainous Ghatotkach there was no end to the amazement of Kamadeva, the lord of devas Indra, Shaamba, Satyavaan, Aniruddha and other heroes on the Yaadav side. None could make out when the Paandav maha-heroes strung arrows on bows, released them or drew arrows from quivers They could only see opponents falling on the battlefield, crushed, decimated.

When the dispirited Yaadav army and many heroes began to flee, then the lord of waters Varuna-deva enraged entered the war surrounded by all rivers, lakes, ponds and wells. By his mighty current, the battlefield was flooded and elephants, chariots with riders and drivers, soldiers floated helplessly. By Vaasudev’s maya soon that too was ended. A little later, the lord of waters too retreated being defeated by the Paandavs.

By Vaasudev’s maya, bewildered by his discus and the variety of his sport, almost blinded, senseless, the deva and Yaadav armies, like spellbound pythons or thunder-struck trees or entranced creatures, fell motionless, bereft of strength and spirit. Therefore, the Paandavs won victory and the Yaadav side was defeated. What is more, Bhagwan Vaasudev was defeated by Dronacharya, the deva-of-devas by Kuru-lord Bheeshm, the lord of devas Indra by Duryodhan, Varuna-deva by Nakul, Yama by Kripacharya, Vayu-the-Wind by Yudhishthir, Kama by Karn, Baladev by Bheem, Shaamba by Shishupal, Satyavaan by Dantavakra, Aniruddha by Jaraasandh, the general of devas, six-headed Karttikeya, by Dhananjay and Saatyaki by Sahadev. Similarly, other heroes on the Yaadav side were also defeated by the great heroes on the Paandav side.

What can be more shameful, disgusting, laughable and regrettable than the celestial host being defeated by humans! Thinking thus, the devas’ hearts filled with rage, hatred, jealousy and outrage all together. Like ghee-fed fire, spurned serpents and storm-tossed seas, with redoubled enthusiasm they appeared again for war. Grandsire Brahma and the lord of death Yama had been defeated by Shaalva and the Paandav Yudhishthir. Both of them again with redoubled spirit, prowess and enthusiasm rushed into battle. Again the devas by beat of drum announced war. The maha-hero, Parvati’s son youthful Kumar again with full force and enthusiasm entered the battlefield with his troops. This time the devas, determined to destroy the foe, took up their special weapons. Brahma’s rosary, Vishnu’s discus, the Pike-wielder’s pike, Karttikeya’s dart, Varuna’s noose, Indra’s vajra and the lord of death Yamaraj’s deadly staff, these seven thunderbolts assembled. By the energy and the terrible sound of these seven vajras heaven and hell were filled, the earth shook and the three worlds were terrified.

Meanwhile, as a lake is not beauteous without lotuses, the sky is dull without the moon and the serpent plain without its gem, so was the state of the city of the immortals without Urvashi for so very long. That what is Svarga’s should return there and Svarga’s beauty reside in Svarga, this was the innermost desire of the devas, devis and specially of the raja of the devas. So that this wish could be fulfilled without delay the deva-host was constantly worried, striving to accomplish that and determined to find out the means for that. Mare-turned Urvashi too unable to bear the torture of the mortal world was constantly meditating upon Devi Bhagavati’s lotus feet hoping for salvation. Cursed by the rishi, when Urvashi had tearfully pleaded with the maha-ascetic Durvasa, he had said, “In time, upon earth the moment the eight vajras assemble your curse will be lifted.” Now seeing that seven vajras had assembled, lovely Urvashi concentratedly began to dhyana of Devi Bhagavati and paean her.

As the miser is the slave of wealth, the greedy of food and the voluptuary of desire, so devas are overcome by bhakti. Devi Maheshvari always regarded Urvashi with affection. Seeing that without Urvashi the world of apsaras had become bereft of splendour, dull and sorrowful like Lakshmi-less Vaikuntha, Gayatri-less Brahman homes and dancing halls without lights, her heart was already pained with regret and she was thinking how to free her from the curse and fetch her to the celestials’ abode. In the meantime, the paeaning of the best-of-apsaras Urvashi agitated her heart even more. She also heard from her attendant Vijayaa about the defeat of the deva-host. Then unable to stay still any more, realising that this was the proper moment to accomplish the task, Devi Haimavati—creation-preservation-destruction-doer, demon-destroyer, sin-remover—immediately appeared on that dreadful battlefield to fulfil Bhagwan Vaasudev’s aim and remove Urvashi’s curse.

Descending on the battlefield in the form of the war-goddess Chandikaa, stunning and bewildering the ten directions with resounding loud laughter, she stood amidst the deva-host. Seeing her appear in the battlefield, the heart of Urvashi-turned-mare danced with delight. The seven devas mentioned above hoping to gain victory, pranam-ing at the Devi’s feet, flourishing their seven vajras stood for destroying the Paandavs.

Then the dissipator of all maya, the severer of bonds of being, the presiding deity of maya Mahamaya shaking the three worlds with her roars, raised her own sword. Upon all the eight vajras appearing simultaneously before her eyes, the curse laid upon Urvashi by the rishi was removed. Abandoning the mare’s form, assuming her own self she fell at Devi Bhagavati’s feet and with palms joined together submitted, “Mother! Restrain your rage! Having brought creation into being, it is not proper to destroy it. If along with these seven weapons of the devas your infallible sword is let loose then, let alone the Paandav army, the three worlds will sink into oblivion forever. Therefore, be pleased and withdraw this terrible form! By your grace, after so long I have achieved liberation from the rishi’s curse.”

Saying this, lovely Urvashi pranam-ing the Devi again, rose into the firmament. From the sky flowers rained down in abundance covering the battlefield. Joyous beat of drums sounded delighting the ears of all. The Devi, too, pleased, vanished from there at once.

While leaving, Urvashi addressing Raja Dandi said, “Maharaj, do not be deluded by the world’s vain maya. Thinking the evanescent world to be eternal, thinking the delight of luxury is the essence of the world, erroneously overcome by delusion being confused by maya, you have suffered so much pain, suffering and humiliation for so long. Now everything is clear. Wherever there are possessions there is danger, where there is birth there is death and where there is union there is separation. Realising this, by the yoga of knowledge, intelligence and discrimination steady the atman. Instead of feeling worry, grief or sorrow for me, fix your consciousness on the feet of the God of all, the atman of all, Shri Hari. Only then will you be happy in endless joy and attain refuge in the all-sins-removing lap of that Lord.” Saying this, when Urvashi departed the Avanti raja remained with head bowed for a time like one entranced, bewildered, startled and stunned. Controlling the mind’s movement by the power of intelligence, discrimination and knowledge, he became firm.

Seeing such an unprecedented, unthinkable and unexpected event the devas, Paandavs and Yaadavs were amazed beyond all bounds. By the grace of Bhagwan Vaasudev and his maya the war was halted. By the Yaadav-lord Krishna’s infinite maya the Paandavs won victory. The three worlds echoed with their majesty, glory and prowess. Thereafter, greeting each another pleasantly, both parties returned to their own places with their attendants.

Shuka informed Parikshit that he was actually the principal courtier of the celestial court, a Gandharva named Vidyaadhar. Like Urvashi, he was an incomparable gem of the court of the immortals. In his absence Indra the lord of devas was dull and dispirited like the dimmed moon. The time for the end of his curse had approached. Resorting to yoga he ought to abandon this temporary mortal frame and proceed to Svarga soon, particularly as destructive, sinful, invincible Kali Yuga was spreading over the world. Yet, he said, Veda Vyas had declared that while practising dharma through ascesis, abstinence or prayers bears fruit in ten years in the Satya Yuga, in one year in the Treta Yuga and in one month in the Dvapara Yuga it fructifies in just one day-and-night in the Kali Yuga. Therefore, the Kali Yuga is the best. The benefit that accrues in the Satya Yuga by taking considerable pains through dhyana, by diverse yajnas in the Treta and through varied pujas in the Dvapara is achieved in the Kali Yuga merely by chanting the name of Hari and donating without desire, visiting tirthas or even listening to their glory.

Having said this, Shukadeva left Parikshit. On the seventh day Parikshit died after being bitten by Takshaka naga and his soul flashed into the heavens. At that time Janamejay was but a child. The counsellors and the subjects installed him as raja so that the kingdom was not left ruler-less. In due course, marrying the Kashi king Suvarnavarmaa’s daughter Vapushtamaa, Raja Janamejay ruled happily.

Having narrated all this, Lomaharshana’s son Sauti took leave, offering pranam to Shaunak and the other ascetics and, meditating on Hari, left on pilgrimage to tirthas.

***

Conclusion

In his play Girish Ghosh made Bheem the main character and placed the incident at the time when the Paandavs and Duryodhan were assembling their armies for the war. It is Saatyaki who informs Krishna, much to his astonishment and rage (he is not omniscient as in the Dandi Parva), that a spy has found that in the kingdom of Matsya Yudhishthir has granted refuge to Dandi. Instead of Pradyumna it is Saatyaki who is sent to Yudhishthir as Krishna’s envoy. Bheem visits Krishna in Dwarka and begs for death at his hands in a duel, sparing his four brothers. On Krishna’s refusal, Bheem calls him “Great trickster, great cheat, extremely cunning (ati chhal, ati khal, ateeva kutil)” (Act 3, scene 5), a dialogue that became extremely popular among the public. Following advice sent secretly by Krishna, Subhadraa goes at night to a shrine of the Goddess in a dense wood where she obtains her blessing that Dandi will regain his kingdom. Arjun meets Urvashi and assures her of salvation. Seeing them together, the jealous Dandi surrenders to Krishna in Dwarka but is refused as he has not brought the mare. Balaram also joins the battle and is defeated by Bheem. Beeshm defeats Shiva, Karn defeats Indra, Yudhishthir defeats Brahma. Krishna despatches Saatyaki to advise Mahadeva to take up the trident, Brahma the water-pot, Indra the vajra, Varuna the noose, Skanda the spear, Yama his rod, while he himself takes up the discus. As they wield their weapons, Kali (Ghosh calls her Krishna’s mother Katyayani) manifests with raised sword and her yoginis. The curse is lifted with paeans to Kali. By Krishna’s grace all those killed are resurrected.

There is a Telegu myth, whose origins are not clear, about Arjun fighting Krishna which was made into a film in Telegu, Kannada and Tamil, entitled “Krishnarjuna Yuddhamu” in 1963. Here, Arjuna had boasted to Narada that none can make him fight Krishna. Gaya or Chitrasen is the Gandharva king who, is blessed by Brahma with eternal fame. While returning to his kingdom in his aircraft, he spits betel-juice. This falls into the hands of Krishna (or of rishi Gaalav) as he is offering prayers to Surya, the sun god. Infuriated, Krishna swears to kill him (or Gaalav orders Krishna to do so). Terrified, Gaya flees and is advised by Narad to seek refuge with Arjun via Subhadraa who, without ascertaining facts, grants him protection. She then persuades Arjun to protect him so that her promise is honoured. So, Arjuna wages battle with Krishna. To save the earth from dissolution, Shiva appears and stops the duel. Krishna/rishi Gaalav pardons Gaya. This tale parallels the Rama-Hanuman duel over a similar incident that was also made into films in Hindi (1957), Telegu (1975) etc. However, the Dandi Parva is unique in its focus on the eight vajras having to be flourished together for the liberation of Urvashi from her cursed state as a mare.

[Published in KALAKALPA, vol. VII, No.2, 2023, the IGNCA journal of arts]

Filed Under: IN THE NEWS, MAHABHARATA Tagged With: Dandi, Dandi Parva, Kauravas, krishna, Mahabharata, Pandavas, Urvashi

Insights into the Harivansha

March 23, 2019 By admin

Couture HV-2

Andre Couture: Krishna in the Harivamsha, vol. 2—the greatest of all sovereigns and masters, DK Printworld, New Delhi.

In 1858 at the age of 18 when Kaliprasanna Singha embarked upon his massive project of translating the Mahabharata (MB) into Bengali, he omitted the Harivansha (HV) finding it patently later in language and style. MB refers to it as khila, appendix. Andre Couture, professor of Indology at the Universite Laval, Quebec, is the only scholar to have studied this neglected text in great detail showing that in order to appreciate the dimensions of Krishna’s character one has to read the HV. Like the sub-tales in the MB, the HV serves to complement the mahakavya.

Western Indologists have argued that the figure of Krishna conflates two separate persons: the child-god, a pastoral deity, and the warrior-hero. In Couture’s first volume he had shown how the childhood tales elaborate the nature of Krishna’s divinity. He is protector of the gopas, creator of a new world and destroyer of demons. Restoring stolen earrings to Aditi, mother of the devas, he also harries Swarga to snatch its Parijata tree. The present work takes this further to argue that instead of being a haphazard anthology of ancient tales of diverse origins the HV is a dextrous weaving of material to portray the universal sovereignty of Krishna. Looking at him merely as a hero fails to explain major elements in his life.

What is most satisfying is that Couture does not restrict himself to the Critical Edition—which leaves out huge swathes of material—but studies the vulgate’s rich repository. Comparing the later accounts of Krishna’s childhood in the Puranas he makes the very important point that the shortest version does not necessarily connote the oldest. Further, thematic content and literary structure remain the only means for studying the received text as its authorship cannot be pinned down. The HV is not an ancient relic. It was a living composition responding to questions from new listeners familiar with ritual practices. The episode about the destruction of the kapittha tree (rejected by the CE), for instance, explains the link between Krishna and Shiva. For Couture, “the various HV versions hide lingering questions…the traditional text adjusts to ever-changing environments while still speaking the same, unchanging mythic language.” These changes reveal what is underlying. Another good example is the fight with Bana. Instead of exemplifying how bards corrupted the text (as the CE editors hold), it shows how pauranikas reworked it to keep the audience interested and explain it to them. He finds that a passage (*1259 after HV 108.98) about Narada meeting Aniruddha and Usha has not been included in the CE although it occurs in all the key recensions. Another such passage (*435 after HV 28.12) is about the origin of the Syamantaka gem His research leads to the conclusion that “the logic underlying the reconstruction of the HV is not always evident. (p.145)”

Beginning with Krishna and Balarama’s initiation at Sandipani’s ashram, Couture shows that it marks stepping into adulthood leading to Krishna’s victory in Dvaraka. In the process he acts as a son in many ways: rescues his parents; resurrects Devaki’s six sons; restores the throne to Ugrasena; restores to his guru his lost son; restores to a Brahmin his four dead sons. Arjuna undergoes similar initiatory rites of passage vis-à-vis Drona and Shiva in the MB. MB and HV follow the same plan.

The paper on Dvaraka shows how it is built following procedures for constructing a temple. That indicates the later date of the HV because the MB does not know temples. Couture holds that HV took shape between 200 and 1200 or 1300 AD. Dvaravati is built as objectifying Vasudeva’s divine self. As Krishna-Balarama are the complementary sheshin and shesha, so is Dvaraka complemented by the sea which retreats to house it. Further, between the two brothers in the city stands their sister Ekanamsha, Krishna’s maya. Their combination in the court that replicates heavenly Sudharma shows that this is a city embodying dharma. Its destruction is wrought by ascetics representing nivritti, withdrawal from creation.

Couture draws a fascinating parallel between Madhuvana and Kushasthali. Shatrughna destroys the former and builds Mathura there. Yakshas and rakshasas destroy the latter and Krishna builds Dvaraka there. Before that, Krishna has abandoned Vraja, causing wolves to appear so that the gopas flee to Vrindavana, which is also abandoned after the brothers shift to Mathura. The Yadavas abandon these settlements as the avatara takes birth and dies. Couture proposes that the HV has moved beyond the earlier contrasting of the town with the forest to a new philosophy conscious of the ambiguities inherent in building a city. While it must be built following prescribed rituals, it must be destroyed like any ritual construction.

Couture is the only scholar to study in depth Krishna’s enthronement by kings in Kundinapura (rejected in the CE) to show how it replicates his childhood installation as Upendra/Govinda in the Govardhana episode. This new tale stresses Krishna’s status as universal sovereign. Unlike Shiva he is no renunciant but deals with riches all the time. All the foes he destroys are hoarders. Whatever wealth he recovers he does not hoard but redistributes among devotees. His use of wealth follows the tradition of yagyas in which the monarch distributed the tribute he received among the public. In Dvaraka he says, “I do not wish to see any more hungry, thin, dirty, poor people asking for alms in this city” (86. 60). His speech in the Govardhana episode is similar to that in the Gita in urging all to perform their svadhrma and surrender to the Supreme Purusha in self-sacrifice. The HV’s originality lies in modelling Krishna along the lines of Narayana the Yagya-Purusha to whom worldly goods must be surrendered so that he may redistribute them.

A very important contribution is the development of the theme of goddess Yoganidra-Ekanamsa (“one and indivisible”). She is Ekanamsa because by herself she protects Krishna after birth. Five papers explore the critical role she plays in ensuring the success of Krishna-Balarama’s exploits. Most interestingly, Couture shows that in HV (96) she stands between the two exactly as they are depicted in iconography today. They are avatars of Narayana, Nidra the cosmic night and Shesha-naga. She is sister to both Krishna and Indra, “mahendra-vishnu-bhagini”. She is given the name Kaushiki as Indra takes her as his sister (he is of the Kushika gotra). She is also called Katyayani, consort of Narayana who is worshipped in the Vindhyas and elsewhere with offerings of meat. Thus, when the HV was composed there were many places where the goddess was worshipped (c. 1st to 3rd centuries AD?). Couture equates her with Devi Kotavi who suddenly appears nude during Krishna’s attack on Bana to ensure his “svadharma” in honouring Shiva’s boon to the asura. The HV posits that Krishna as the Purushottama is one with Rudra. She is also related to “jrimbha” (yawn) which appears when demonic forces have to be destroyed, closely linked to fever (“jvara”). Pradyumna and his father Krishna exhibit similarities in childhood, with the devi playing a role in both. As Maya, she helps Pradyumna kill Shambara and as Kotavi she saves Aniruddha’s father-in-law Bana. In a valuable contribution Couture shows that the Pancharatra tetrad is foreshadowed in the HV. Aniruddha alone is not an avatar. He stands for the ego (“ahankara”) sunk in worldly life from which Krishna (kshetrajna, the knower-of-the-self), Balarama (the atman) and Pradyumna-Sanatkumara (“manas”) liberate him.

There is a peculiar cross-cousin marital custom prevalent among the Yadavas that Couture overlooks. Pradyumna marries his maternal uncle Rukmin’s daughter Subhangi. Their son Aniruddha marries Rukin’s granddaughter Rukmavati. In the MB Arjuna marries Subhadra, daughter of his maternal uncle Vasudeva. In Telegu folklore their son Abhimanyu marries his maternal uncle Balarama’s daughter Shashirekha or Vatsala.

Couture provides us with a detailed analysis of Sankarshana’s relations with Krishna—how they come together and move apart. Balarama is not a name given in the MB and the HV, which call him “halin/langalin” (plough-wielder), Sankarshana and Baladeva. Balarama’s plough is linked both to sacrificial rites and to the destruction of cleaving the earth. It is in Jain texts that he is called “Rama”. The MB refers to Sankarshana as the first born of all beings who at dissolution withdraws all into himself. Krishna is the spiritual principle “purusha” while he is the material principle, “pradhana”. The adult relationship of Balarama and Krishna is a vexed one although they complement each other. The episode of the Syamantak gem marks a break in trust, with Balarama moving away to Mithila presuming that Krishna is concealing his appropriation of the gem. Such separation always heralds some violence analogous to cosmic dissolution (pralaya). Couture makes a puzzling reference to Sankarshana being an avatar of the snake who consumes the earth during pralaya, as no such phenomenon is described. Their relationship is seen to evolve from the HV through the Vishnu and Bhagavata Puranas to the Brahmavaivarta Purana where Sankarshana fades out and Radha predominates.

Couture misses an important point the HV makes. Krishna’s conflict with his own clan is not limited to the Mausala Parva of the MB. He refers to having killed Ekalavya, who is a son of his paternal uncle Devashrava. He also kills his paternal aunt’s son Shishupala. Jara, who kills Krishna, is also a cousin of his. Thus, the fratricide that is the Kurukshetra holocaust is paralleled in Krishna’s life. The Syamantaka gem is at the centre of this conflict.

Challenging the editor of the Critical Edition who sets little store by the peculiar story of the Syamantaka gem, Couture shows that every element of it constitutes a carefully constructed narrative depicting the supreme sovereignty of Krishna. Indeed, he is the Yagya-Purusha, the lord of sacrifice (Agni and Soma), of the sun and the moon and through them of the two major royal lineages. It is as the Yagya-Purusha that he overcomes the three Vedic fires who confront him in the battle with Bana, an incident that makes no sense otherwise. Besides the MB, Yaska’s Nirukta refers to Syamantaka, showing its antiquity. Its appearance coincides with the founding of Dvaraka and it has a solar as well as an oceanic (i.e. lunar) origin. Krishna’s possession of it indicates his mastery of both these yagyic principles. Indeed, Janamejaya states that Vishnu contains both. Couture has not noticed that the Krishna-Jambavan duel inside a cave with Balarama posted outside is a clear parallel of the Vali-Mayavi duel with Sugriva standing guard in the Ramayana.

The concept of bhakti in the MB and the HV receives detailed attention. It denotes a two-way traffic. It is not just that the devotee depends upon the deity, but there is a reciprocity involved, an interdependence. The deity, too, has a duty towards his bhakta.

The concluding paper analyses the concept of avatar, finding that the devas’ descent upon earth is analogous to appearing on stage (ranga-avatarana), like the Greek deus-ex-machina. Earth is the arena (ranga) for Vishnu’s performance (lila, krida), in which he assumes many disguises (pradurbhava, kritrima rupa). Significantly, Krishna kills Kansa in an arena and both brothers are said to appear on the stage like the Ashvins descending from Swarga. Couture in an inspired observation links this to Krishna being named “Ranganatha,” lord of the stage.

There are a few misprints, a major one occurs on page 243 where instead of Jarasandha the text has “Janardana”. On page 393 Ugrashravas Sauti is called a Brahmin whereas he is a suta. While putting the papers together, Couture could have edited out the repetitions relating to Yoganidra-Ekanamsa. There is a very useful bibliography and an index. The front cover has a lovely Vishnu sculpture and the back has a bas relief of Krishna teaching Arjuna both from Tamil Nadu. Other than the minor lapses, this well-bound volume is essential reading for any Indologist interested in the HV, providing many new and valuable insights.

Pradip Bhattacharya

This was first published in The Sunday Statesman’s 8th Day Literary Supplement of 15th April 2018.

Filed Under: BOOK REVIEWS, IN THE NEWS Tagged With: Harivansha, krishna, Yogamaya

THE CURIOUS TALE OF BARBAREEK

July 24, 2018 By admin

Other than the sons of Bhima, Arjuna and the Draupadeyas Vyasa does not mention names of Pandava progeny. In Jaimini’s Ashvamedha parva a new character is introduced: Bhima’s grandson Meghavarna, the son of Ghatotkacha. But there is yet another son of Ghatotkacha whose story is told in the Skanda Purana, Kumarika Khanda, chapters 59-66 by Suta Ugrashrava to Shaunaka and other sages performing a great sacrificial ritual in the forest of Naimisha. Suta narrates what he had heard from Dvaipayana (island-born) Vyasa.

When the Pandavas were dwelling in Indraprastha under Vasudeva’s protection, one day Ghatotkacha arrived in the court and was welcomed with warm embraces and blessings. He informed them that since the death of his wicked maternal uncle Hidimb he was ruling the kingdom righteously and that his mother was engaged in austerities. At her urging, he had left the foothills and come to offer his respects, requesting them to engage him in some noble cause. Yudhishthira was delighted and praised Hidimba for rejecting the splendour of her husband’s royal palace for ascesis and having overcome all desire. 

Turning to Krishna, Yudhishthira expressed his anxiety over finding a proper bride for Ghatotkacha. Krishna thought a little and stated that the proper spouse was waiting for him in the city of Praagjyotisha. She was the daughter of the Daitya Mura of amazing feats, intimate friend of the Daitya Naraka, both of whom Krishna had slain. After Mura fell, his valiant daughter Kamakatankata  attacked Krishna and, cutting through his shower of arrows, struck Garuda’s head with her sword, felling him unconscious. When Krishna lifted the discus to slay her, the goddess Kamakhya  appeared and announced that she had granted Mura’s daughter the boon of invincibility in battle and gifted her the sword, shield, spear and incomparable intelligence. Therefore, honouring her boon, Krishna ought not to fight the daanavi. The goddess made peace between Kamakatankata and Krishna. She directed the Daitya amazon that as she was to become the daughter-in-law of Krishna’s cousin Bhima, she ought to touch her future father-in-law’s feet. Krishna blessed her and asked her to continue living there, looked after honourably by Naraka’s son Bhagadatta. 

Kamakatankata vowed to wed only that man who could baffle her with a riddle and defeat her in a duel. Everyone who attempted lost his life. Yudhishthira refused to permit their grandson to undertake such an enterprise, howsoever wonderful the prospective bride’s talents might be and preferred to search elsewhere. Bhima, however, insisted that the valiant must attempt the impossible, otherwise how would fame be theirs? He advised that his son proceed alone immediately to win Mura’s daughter. Arjuna supported him, pointing out that success had already been foretold by the goddess Kamakhya. Krishna approved but asked Ghatotkacha what was his own wish.  He responded, “I do not boast, but I wish to assure my elders that you will not have to be ashamed of me.” With their blessings, he left. As he left Krishna told him, “When you speak to her, think of me. I will ensure your victory by making your intelligence and your prowess invincible.”

Ghatotkacha reached the outskirts of Praagjyotisha city and approached the gates of a huge palace with a thousand golden spires. From within it arose the music of flutes and veenas and thousands of maidservants could be seen scurrying about. Bhagadatta’s retainers were rushing back and forth enquiring, “What is the sister’s wish?” Approaching a maid named Karnapravarna  he spoke softly to her, “Lady, where is Mura’s daughter? I come from afar to meet her.” “Mighty-armed one,” she responded, “Why do you seek the daughter of Mura? Crores of lusting men like you have met with death at her hands. Your appearance I find most amusing, like a pot and all the hair sticking up. Valiant one, I touch your feet and am at your disposal. Lusty one, stay here with me and enjoy yourself. I shall provide you three attendants with wives.” Ghatotkacha replied, “Auspicious lady, you have only proved what I have heard about all of you. But my heart does not accept your words. Once desire fastens upon a goal it is not diverted elsewhere—so what can I do? Today I shall either defeat your mistress and sport with her or, being defeated, follow the path of the other suitors. Hence, O Karnapravarna, swiftly carry my words to your mistress. May she grant audience immediately and welcome the guest.”

The night-foraging maiden ran at once to where Kamakatankata sat within the palace and said, “Devi, a youth of appearance unique in the three worlds is at your door wishing to meet you. Command what is to be done.” Kamakatankata said, “Let him come in at once! Why the delay? Perhaps finally, after so long, through divine intervention my time has come.” Hearing this, Karnapravarna returned to Ghatotkacha and said, “Lust-crazed one, without delay rush to that death-incarnate.” 

Thereupon Bhima’s son entered the city like a lion striding into a mountain cave. He saw Kamakatankata reclining on a swing surrounded by doves, parrots and beautiful maids. In beauty and youth she seemed like the goddess of love Rati. Decked in ornaments, she flashed like lightning. Ghatotkacha thought, “Uncle Krishna has truly chosen the right partner for me. So what if previous suitors have been destroyed? The body, after all, is subject to decay. If the bodies of lusting men get destroyed because of such women, let it be so.” He said, “Adamantine-hearted one, I come to you as a guest. Therefore, greet me appropriately.” Kamakatankata was surprised to hear this and noticing Ghatotkacha’s appearance cursed herself, “Alas! If I had not sworn such a vow already, he would certainly have been my husband.” She said, “Sir, you have come in vain. Depart with your life. And should you desire me, put forward some proposition immediately. If you can throw me in doubt, I shall be yours to command. Otherwise you shall die at my hands.”

Ghatotkacha called on Krishna, lord of all, and began to tell a story.

“The wife of a man who had no control over his senses died after giving birth to a daughter. When she bloomed into a woman, that lustful man was crazed with desire and one day embracing her said, ‘Dearest, you are the daughter of one of my neighbours. I have looked after you so long to make you my wife. Therefore, now fulfil my desire.’ The daughter thought it was the truth and accepted him as her husband. Thereafter, she gave birth to a daughter. Now tell me, is that girl that lustful man’s granddaughter or daughter? Answer me if you can.”

Kamakatankata thought over the riddle for a long time but could not arrive at an answer. Then she rang the golden shackles of the swing and immediately crores of Rakshasas, lions, tigers, boars, buffalos and leopards appeared and rushed to devour Ghatotkacha. Seeing this, he laughed and from his nails produced double the number who ate up those Rakshasas and others in an instant. 

Then Kamakatankata sprang up from her swing to take up her sword. Bhima’s son at once seized her hair with his left hand and threw her on the ground. Pressing his foot on her throat he threatened to slice off her nose with the knife in his right hand. Mura’s daughter was unable to move and said, “Lord, in riddle, prowess and physical strength—in all three you have defeated me. I salute you as your servant. Free me and command me what you will, I shall obey.” Ghatotkacha said, “If that be so, then you are free. You are welcome to try again.” Kamakatankata replied, “O mighty warrior, I know who you are. You are the first among the powerful, lord of all night-roamers, the lord of guhyakas Kalanaabha and have taken birth on earth to protect the Yakshas. Goddess Kamakhya has revealed this to me. I surrender myself, my attendants, this palace, everything to you. O Lord of my life, command me, what I should do.” Ghatotkacha said, “Daughter of Mura, one whose parents are alive ought not to marry in secret. Therefore, take me now to Indraprastha. It is our custom that the bride carries the groom. There, with my elders’ permission, I shall marry you.”

Mura’s daughter then informed her guardian Bhagadatta of everything and with a host of gifts from him carried Ghatotkacha on her back to Indraprastha where they were married to the great delight of Kunti and Draupadi. The Pandavas were glad to receive all the wealth. Thereafter the couple returned to Hidimba forest where the Rakshasas held great celebrations to the clash of cymbals. In due course a son was born who achieved youth immediately after birth, as Rakshasas do. Dark of complexion like blue clouds, his face was like a pot, eyes large, hair all standing up. Touching his parents’ feet he requested them to name him and advise him about what he ought to do. Embracing him Ghatotkacha said, “Son, since your hair is curled, I name you Barbareek. About your future course of action, I shall enquire of Vasudeva after reaching Dvaraka.”

Leaving his wife there, Ghatotkacha took to the skies with his son and reached Dvaraka where the guards raised an uproar warning everyone about the arrival of two Rakshasas. Ghatotkacha announced their identity and requested audience with Krishna who immediately had them admitted into the court. Barbareek then enquired of Krishna how to achieve excellence in keeping with his birth. Krishna said, “Maurveya, you are born in a Kshatriya family, hence acquire immense prowess whereby you may punish the wicked and protect the virtuous. Thereby you shall win heaven. It is by the grace of goddesses that illimitable strength can be obtained. Hence, go the secret spot located at Mahisagara on the seashore where sage Narada has brought together all the goddesses. Worship the four goddesses of the directions and the nine Durgas. Finding them all in one place is a unique opportunity. If they are pleased, there is nothing—power, wealth, fame, sons, wife, heaven, even liberation—that you cannot obtain.” Turning to Ghatotkacha, Krishna said, “Your son is extremely righteous, therefore I name him ‘Suhridaya’, the good-hearted one.” 

Ghatotkacha returned to his forest, while his son departed for the secret teertha Guptakshetra. For three years he lived in the place named Dagdhasthali, worshiping the goddesses who appeared before him and blessed him with incomparable prowess. They advised him to wait there for some more time to meet Vijaya, which would be to his advantage. A Brahmin of Magadha named Vijaya arrived there after some time having learned in Kaashi a special kind of worship by which for a long time he had worshipped the seven lingas and the goddesses to gain knowledge. In a dream the goddesses told him to continue the ritual with the help of Barbareek. On the fourteenth night of the dark fortnight Vijaya and Barbareek, having fasted, created a devi-mandala in front of the Siddhaambikaa temple, fixing a mantra-sanctified sword in its midst and eight wooden posts bound with thread around the mandala. Vijaya asked Barbareek to keep awake praying to Devi and to guard him from all harm. He proceeded first to pray to Ganesha, then the Kshetrapalas, then the Yakshi Sunanda who was in the form of a banyan tree on the shore, and began to repeat the Aparajita Mantra from “Om namo bhagavate” till “namohastu te svaha”. 

In the first hour of the night a woman manifested there, clad in a single bloody cloth, hair flying wildly, terrifying eyes, gleaming white teeth—an image that would terrify terror itself. She was weeping loudly. Vijaya was frightened but Barbareek went up to her and embracing her neck began to weep even more loudly. Surprised, that woman tried to smite him with a sword, but Barbareek seized her by the throat and immobilised her. After roaring in pain for some time, she begged to be released and, when he let go, fell at his feet. “I am the shape-shifting rakshasi Mahaajihvaa and live in the cremation grounds of Kaashi. If you spare me, I shall engage in austerities that will benefit all creatures. If I do not do so, may I be reduced to ashes.” Barbareek then let her go and continued to stand guard. 

At midnight a terrible roaring was heard and a huge hill became visible from which trees and rocks began to rain along with hail and blood. Not at all fearful, Barbareek took up a hill twice that size and jumped upon that hill so hard that it shattered to pieces. Repalendra then assumed a hundred-headed form, spitting fire from its many mouths. Barbareek did the like and attacked it with bow and arrows, then with sword and, when both got broken, they fought with fists. Finally, Barbareek suddenly lifted up the demon and spinning him round, flung him on the ground, killing him and threw his body afar. The place where he fell became a village named Repalendra. This terror of sadhus was the lord of the cremation ground of Avanti.

After the next hour again from the west a thunderous sound was heard and the earth quaked. Then, like lightning falling from the clouds, a she-mule arrived. Bhima’s grandson laughed, jumped upon that mule and tried to stop it by hitting it on its snout repeatedly. Instead it grew furious and with a mighty neigh leaped threw Barbareek on the ground. He then seized its legs and threw it on the ground. As it rose up, he again hit it so hard that its teeth fell out. He began wringing its neck and throttled it to death. Thus that demoness leader of Shaakinis met her end. The village at the place where Barbareek threw her became known as Duhadruha.

At the fourth hour a peculiar shaven headed naked mendicant wearing peacock feathers appeared, exclaiming, “Alas, non-violence is the supreme dharma. So how can fire be lit? For to light fire many tiny creatures have to be slain.” Hearing this Barbareek laughed and said, “Agni is the mouth of all gods, therefore the proper ritual is to place offerings in it. You speak falsely, therefore, wicked one, you need to be taught a lesson.” With a leap, Barbareek seized him and with a blow on his mouth that broke his teeth threw him on the ground unconscious. On regaining consciousness, he assumed a terrifying demon’s form and fled into a cave within which a city named Bahuprabhaa existed. Barbareek followed him and was attacked by many Palaashi Daityas with arms. Like a musth elephant entering a forest of reeds he trampled them all to death. Then Vasuki and other Nagas came and soothed him with sweet praise for killing the demons who used to torment them. They asked him to choose a boon. Barbareek requested that Vijaya should obtain what he was praying for. “So be it,” they said gladly.

On his way back through the tunnel Barbareek saw at the foot of a banyan tree a bejewelled linga being worshipped by many Naga maidens. Surprised he enquired of them who had established this dazzling linga and where the paths seen around it led. One of the heavy hipped, large breasted women shyly glanced at him and smilingly said that lord of the Nagas, noble Shesha had established this linga and to the east the path led to the Shri mountain on earth. The path had been made by Elapatra Naga. The path to the south led to Shurparaka teertha and was made by Karkotaka Naga. To the west the path led to the glorious pilgrimage spot of Prabhasa and was made by Airavata Naga. The path Barbareek was taking was to the north and led to the secret spot where the Siddha linga existed. That tunnel was known as Shakti cave and was made by Takshaka. Saying this the maidens all wished to know who he was and begged him to wed them and stay there. Barbareek announced his identity and refused their offer as he had opted for celibacy. Prostrating before the linga in salutation, he came out of the cave to find dawn breaking. Vijaya greeted him happily having completed the entire worship. Soon he began to rise upwards, greeted by showers of flowers by gods, music and dance by gandharvas and apsaras. Vijaya blessed Barbareek with victory, joy and immortality, advising him to take the crimson ashes from the sacred fire he had lit and to fling it against the enemy in war. It would destroy all foes and ensure his victory. Barbareek, however, refused the gift because the virtuous man performs service without selfish motives. The gods then told him that should the Kauravas obtain these ashes, it would lead to great evil for the Pandavas. Therefore, he ought to collect them. He complied and continued to live there worshipping the goddesses.

Thereafter when the Pandavas went into exile, they arrived at this spot while touring the sacred teerthas. Entering the temple of Chandikaa in the north for resting, they met Barbareek there. Neither knew one another because since his birth they had not met. Parched, Bhima was about to enter the pond when Yudhishthira cautioned him to wash his feet first outside it and then drink, otherwise he would be committing a serious fault. Bhima, unsettled with thirst, paid no heed, walked into the pond and washed himself there. Seeing this Barbareek shouted, “Sinful wretch, you washed yourself in the goddess’ pond! Daily I bathe her with this water and you have dirtied it. Even human beings will not touch such water, what of deities! Come out at once and then drink. If you are such an imbecile how are you visiting sacred teerthas?” 

Bhima: “Brutal Rakshasa! Why are you abusing me? All water is for the enjoyment of all creatures. Sages have prescribed bathing in teerthas, which means cleaning the body. So why are you blaming me?”
Suhridaya: “True, bathing in teerthas is one’s duty, but its procedure is to bathe entering a flowing stream and in still waters from the outside unless its waters are not used to bathe deities. Violating this is sinful. Therefore, wicked fool, come out at once. If you are such a slave of your senses, why are you on a pilgrimage at all?”
Bhima: “Whether it be dharma or adharma I cannot step out. Never have I been able to bear hunger and thirst.”
Suhridaya: “Have you not heard king Shibi’s saying that it is better to live but for a moment doing a pure act than to live for an eon committing sins.”
Bhima: “Your cawing is deafening. Lament as much as you wish and die, but I am definitely going to quench my thirst here.”
Suhridaya: “Born in a dharma-protecting Kshatriya family I will not permit you to do evil. Either you come out now, or I will shatter your head with this stone.” Saying this, he threw a stone at Bhima’s head. Avoiding it, Bhima jumped out of the pond and engaged Barbareek. 

After fighting for some time Bhima weakened and Barbareek began to throttle him, throwing him to the ground. Bhima fell unconscious and Barbareek began to drag him to the sea to throw him into it. Lord Rudra addressed Barbareek from the sky and asked him to release Bhima for he was his grandfather, whatever he might have done. Hearing this, Barbareek released Bhima and cursed himself repeatedly. Throwing himself at Bhima’s feet he begged forgiveness repeatedly, beating his head on the ground and weeping. Bhima embraced him and said, “Son, we have never met you, nor have you seen us since birth. We heard from Krishna and Ghatotkacha that you live here but our sorrows had made us oblivious of that. Do not grieve, for you are not at fault. The Kshatriya must punish all wrong-doers. I am very pleased and we and our ancestors are blessed that we have so virtuous a grandson.” Barbareek said, “No penance has been prescribed for progeny who do not respect parents. Therefore I shall drown this sinful body that has pained my grandfather in the sea.” Saying this, Barbareek gave a mighty leap and reached the sea shore. Siddhaambikaa and the fourteen goddesses then manifested there with Rudra and embracing Barbareek said, “Valiant one, what is done in ignorance is not sinful. Look, your grandfather is running this way shouting your name. If you give up your body now, so will Bhima and that will lead to your incurring great sin. And if you are bent upon dying, then listen to my words: soon your death is fated at Krishna’s hands. Wait until then. For, being killed by Vishnu brings great fortune.” Barbareek refrained from suicide but complained, “Devi, you know well that Shri Krishna always protects the Pandavas in the interest of getting his work done on earth. You too came to save this Vrikodara.” Devi said, “I shall surely protect my devotee from Krishna. To accomplish my work, Barbareek will undertake a mighty battle and be renowned throughout the world as Chandil.” Saying this, all the deities vanished. Bhima took Barbareek to the Pandavas and narrated everything. Bhima established a linga named Bhimeshvara at the spot where he had been rescued by Rudra. Worshipping it at night after fasting on the fourteenth day of the dark fortnight of Jaishtha liberates one from all sins.  

After halting for seven nights there the Pandavas decided to leave. In the morning after bathing in the sacred waters and worshipping the goddesses and the seven lingas, Yudhishthira recited the hymn to the Devi composed by Krishna that must be recited before commencing a journey: “O dear sister of Krishna, Mahashakti Devi, I take refuge in you with body, mind, heart and spirit. You have gifted Sankarshana freedom from fear. You dazzle like Krishna. O Mahadevi Ekanamsha , Shivey, nurture me as your son. You are formless, it is you who create this world. Knowing this I take shelter with you. Auspicious One, rescue me. Before starting all work I with my followers surrender our souls in you. Knowing this, shower your grace on me.”

As Yudhishthira said all this with folded hands Bhima, irritated, said, “O king, I see that people are wrong in pointing you out as ‘Yudhishthira the all-knowing’. For, you know nothing at all. Despite being the first among the wise and expert in all branches of knowledge will a person ever take shelter with a foolish female? You know very well, and it is so stated in all scriptures, that Prakriti who shrouds the world in illusion is inanimate and stupid. The wise call Prakriti ignorant and Purusha conscious. Prakriti is Purusha’s wife. Vain is your learning, Partha, for despite being yourself a purusha you are bowing down to that Prakriti. It makes me laugh. Sandals are not fit to cover the head. Rather, the foolish person who worships a goddess is like the man who places sandals on his head. If you needs must endlessly chant paeans like bards, then why not do so in honour of triple-city destroyer Mahadeva? Or, if you cannot praise him as he cannot be seen, why not chant a paean to the perfect purusha Dasharha  Krishna by whose grace we have obtained Draupadi, you have ruled in Indraprastha and conducted the Rajasuya, Arjuna has obtained the Gandiva bow, I have slain Jarasandha and even now we wish to recover our lost kingdom from the Kauravas? Instead of that Krishna a god-like one like you is singing another’s praises! How terrible! And if you feel that being born in the superior Kuru dynasty you cannot chant the praises of the lower in status Yadava, then why don’t you praise Arjuna who has pierced the target in Draupadi’s svayamvara, defeated heroes like Karna, burnt Khandava forest, defeated kings for the Rajasuya sacrifice, by his prowess won over Mahesha and even lived in heaven? Or, if you are unwilling to praise him because you feel that despite being able to do so Arjuna did not win back the kingdom for you, then why not sing my praises, who rescued you from the flaming house of lac, felled the Madra king with a log and threw him into a dry river bed, killed the king-of-kings Jarasandha, conquered the East, killed the mighty Rakshasas Hidimb and Baka earlier and recently Kirmira. All the time it is I who constantly protect you, so why not chant my praises? Never have I seen her, whom you were praising, protect you. And should you not wish to praise me, considering me a glutton, cruel and reckless, then proceed uttering the Pranava ‘Om’ punctiliously. Wasteful speech is a fault and invites evil spirits into the body because of which that person is repeatedly prompted to talk irrelevantly. Whatever such a person eats or does goes to satisfy evil spirits, so say the scriptures. He cannot gain comfort in this world, let alone the next. I am reminding you that the wise always avoid unnecessary speech. Should you still continue talking irrelevantly, it will be our duty to treat you with various medicines.”

Having listened to Bhima’s huge speech—spread out like a bale of cloth—Yudhishthira laughed and said, “Definitely you are without intelligence and have studied the Vedas in vain, for you are not respecting Ambikaa the mother of all creatures. Why are you slighting her for being a woman? Our mother Kunti is a woman too. In what way does she not deserve respect? If Mahamaya, worshipped even by Brahma, Vishnu and Shiva, were not there, how could this body of yours be formed? Even the Supreme Lord cannot do without her, for even he depends on her. Vasudeva too worships that transcendent Shakti daily. If I need medical treatment, then so does he. Out of stupidity, do not repeat such words about Maheshvari. If you have any desire at all for happiness, then fall supine on the ground and take refuge in her.”

Bhima said, “Flatterers use every means to bring men under their influence and in such cases not to converse with them is the best medicine. Everyone strives to achieve his own goal. Therefore we too will do only what we wish. With the strength of a thousand elephants, son of Pavana, this Bhimasena will never take refuge with any woman.” Saying this, he began to follow Yudhishthira who went ahead muttering, “This is not good, this is not good.”

After a while Bhima began to stagger and called out, “O best of kings, most wise Dharmaraja! See, I cannot see anymore. What has happened to me?” The king replied, “Bhima, definitely the goddess Maheshvari is angry with you and that is why your sight is destroyed. Therefore, mentally take refuge in her at once. Then, being pleased, she might restore your sight.” Bhima said, “O great king, I know that none can compare to the Devi, but it is to obtain sight of her that I abuse her constantly. Therefore I am now witnessing her power and lying supine, with heart, mind, speech I take refuge in that mother and sing her praises.”

Pleased by the paean he chanted, the goddess who was as dark as Krishna and lovely, appeared before Bhima holding sword, shield, pike and cup in her four hands. Bhima regained his sight and worshipped her, begging her to be pleased with him. The goddess placed Yudhishthira and Bhima in her lap and said, “Do not abuse me again. I know why you did it and although Krishna does not like my expressing anger, I did so because it was necessary. Whenever dharma declines, Hari manifests on earth and so do I to help him. At present he has taken birth as Vasudeva’s son and I have appeared as Nandagopa’s daughter Ekanamsha. Since you brothers represent Krishna’s spirit, you are also my brothers and I shall be known as “Bhima-bhagini,” Bhima’s sister. When you fight in the great war, I will dwell in your arms to destroy the Dhartarashtras. After ruling for thirty-six years you shall leave the world. Then at this pilgrimage spot a mighty demon named Loha will try to kill you, noticing that you are unarmed. I will then blind him while you will proceed to cross the snows and finally sink into the sands. Yudhishthira alone will reach heaven with his body. Where Loha falls a city named Lohana  will come up and a portion of me shall dwell there restoring sight to the blind if they worship me on the seventh day of the bright fortnight. In Kali Yuga a devotee of mine named Kela will be born and I shall be called Keleshvari after him. Another excellent devotee of mine named Bailaaka will appear and because of him I shall be renowned in that era in particular. It is here that I shall destroy the demon Durgama and therefore be known as Durgaa. To protect you all I shall dwell in the eastern side of Dharmaaranya. In Kali Yuga one of your descendants, the king of Vatsa shall please me and I shall be known after him as Vatseshvari. By my grace that king shall slay a demoness named Attalaya  and a village named Attaalaja shall come up at that spot. There an image of Vatseshvari shall be established. Later Loha shall be reborn and be invincible. Then Vishnu shall incarnate as Budha and destroy him. At that spot a village named Lohaati shall be founded. Another demon named Gaya will be made into a eunuch by me and a village named Gayataada will come up with an image of mine so named worshipped there by eunuchs. Remember me as your sister whenever you face danger. You are as dear to me as Krishna Now proceed to visit all the sacred pilgrimage spots.” Saying this, the goddess vanished. Telling Barbareek to meet them after the exile was over, the Pandavas left to visit the teerthas.

After the exile was over and the armies assembled at Kurukshetra, Arjuna was boasting to apprehensive Yudhishthira that by himself he could rout the enemies in a single day when Barbareek spoke. He said, “One who has performed ascesis and pleased the goddesses in their secret abode Guptakshetra, hear of that person’s incomparable prowess. O kings, not out of mere arrogance, but speaking the truth about my valour, I say that I am not satisfied with the time-span that worshipful Arjuna has mentioned, for it is an unnecessary waste of time. All of you stay here with Arjuna and Keshava while I alone will despatch Bhishma and all the Kauravas in a moment to Yama’s abode. When I am present, no other warrior need take up arms. Should I die, then let others fight. Look upon the might I have obtained by worshipping the goddess and realise the greatness of Guptakshetra and my devotion towards the Pandavas. See, here are my terrible bow, inexhaustible twin quivers and sword gifted by the goddess, because of which I have spoken thus.”

All the warriors present were amazed. Somewhat embarrassed, Arjuna glanced at Krishna who supported Barbareek, “He has spoken justly. In the past, one hears that he had destroyed innumerable demons along with the danava Palaashi in but a moment. But tell us, grandson of Bhima, exactly how do you propose to demolish the Kauravas in a moment, protected as they are by Bhishma, Drona, Kripa, Ashvatthama, Karna, Duryodhana and others, so that we can repose faith in your words.” 

“O heroes, if you wish to witness the means, I shall show you. Let Keshava and all present watch.” Saying this, Barbareek swiftly placed one of the vermillion-tinted arrows on his bowstring and shot it. From the arrow-tip crimson ash fell on the fatal spots of both armies—Bhishma’s hair-follicles, Drona, Karna, Shakuni, Dhrishtadyumna and Bhagadatta’s necks, Duryodhana’s thighs, Shalya’s chest, the soles of Krishna’s feet, Shikhandi’s waist, and so on. Only Ashvatthama and the five Pandavas were left untouched. “Now,” said Barbareek, “you have all seen that I have marked the mortal spot of everyone. Next I shall shoot sharp arrows at those spots and by those infallible goddess-gifted arrows they shall fall into the maw of death in a trice. None of you should take up arms. In but a moment I shall demolish all these enemies.” 

Amazed, Yudhishthira and all the kings present loudly applauded. But Vasudeva was angered and forthwith beheaded Barbareek with his razor-sharp discuss, to the horror of all present. The Pandavas lamented. Ghatotkacha, crying out, “Alas my son!” collapsed unconscious on the corpse. Meanwhile fourteen goddesses manifested there: Siddhaambikaa, Krodamaataa, Kapaalee, Taaraa, Suvarnaa, Trailokyavijayaa, Bhaaneshvaree, Charchikaa, Ekaveeraa, Yogeshvaree, Chandikaa, Tripuraa, Bhutaambikaa and Harasiddhi. Consoling Ghatotkacha, Chandikaa said, “O Kings! Hear why omniscient Krishna has slain Barbareek. In the past, the earth had approached the gods on Mount Meru complaining of being unbearably burdened. Then at Brahma’s request Vishnu agreed to descend on earth along with the gods to remove Prithvi’s burden. At that time the Yaksha chief Suryavarchaa had lifted up his arms and said, ‘Listen, O gods, I am the storehouse of many flaws, hence when I exist, why should any of you descend on earth? Remain here with Vishnu while I by myself relieve the earth of its burden. I swear in the name of Dharma that there is no need for any of you to incarnate on earth.’ At this, Brahma said in anger, ‘Wicked Yaksha chieftain! What is difficult even for the gods you have boasted arrogantly as achievable by you alone. Fool, because of this you deserve to be cursed. He who boasts of his prowess before his superiors without judging his own and others’ strength and weakness deserves punishment. Therefore, at the time of the commencement of the war to relieve the earth’s burden, Krishna will kill you.’ Thus cursed by Brahma, that Yaksha chief prayed to Vishnu that from birth his mind be set on ascesis for achieving salvation. Keshava granted this and said, ‘Worshippers of the goddess will adore your head as well.’ That Suryavarchaa is this slain Barbareek, you all are the gods, and Krishna is that Hari who has merely fructified Brahma’s curse. Therefore, Krishna should not be held guilty by you for this act.” Krishna confirmed the goddess’ words, adding that he had advised Barbareek in Guptakshetra to worship the goddess because that is the boon he had been given in the presence of the gods. 

Chandikaa then poured the nectar of immortality on her devotee’s skull, whereby it became unaging and immortal for all time. That Rahu-like head then saluted everyone and said, “I wish to witness this war. Kindly permit that.” In a thunderous voice Krishna roared, “So long as this earth, the constellations, the sun and the moon exist, you, dear one, will be worshipped in the three worlds. In all the realms of the goddesses you shall be honoured like them. The illnesses suffered by children will disappear on worshipping you. Now be placed atop this hill and witness the war.”

Barbareek’s body was cremated, but his head remained on top of the hill. After the war was over, Yudhishthira praised Krishna for having enabled them to be victorious. This irritated Bhima who said, “It is I, Bhima, who has destroyed the Dhartarashtras. Ignoring me, like a fool why you are singing paeans to Krishna calling him ‘Purushottama’. O Pandava, Dhrishtadyumna, Arjuna, Satyaki, myself—ignoring us you are praising a charioteer. Shame on you!” Arjuna replied, “No, Bhima, do not say this. You do not know Janardana. Neither you, nor I nor anyone else has slain the enemy. During battle I always noticed that before me some person was advancing slaying the enemy. I do not know who that man was.” Bhima said, “There was no other enemy-killer, Partha. Surely you are hallucinating. However, if you do not believe me, let us ask my grandson on the hill who killed the enemy.” Bhima put this question to Barbareek who answered, “I saw but one man fight. On his left he had five faces and on his right only one. The left side of his body had ten hands holding weapons and the right side had four with the discus etc. The heads on the left were crowned with matted hair; that on the right had a glowing crown. The left body was covered in ashes; the right was smeared with sandal paste. The left had a crescent moon, the right the Kaustabha gem. I was terrified. I have never seen such a man.” A shower of flowers fell from the sky with shouts of “Excellent, excellent!” Astounded, the Pandavas touched Krishna’s feet. Bhima hung his head in embarrassment. Krishna said to Barbareek, “O Suhridaya, roam the worlds, fulfilling the prayers of all. Everyone shall worship you. Never abandon this Guptakshetra for it is the best among all sacred places. And also stay in Dehasthali, freeing your worshippers from sin.”

Ashamed, Bhima drew deep painful sighs. Krishna seized his hand and saying, “O Kuru-tiger, come!” took him up on Garuda’s back and flew southwards. Crossing the southern sea and Suvela (Trikuta) mountain, they reached Lanka. Pointing out a lake there, Krishna said to Bhima, “O Kuru-tiger, see this twelve yojanas span of water. If you are a hero, bring up earth from its bottom.” Valiant Bhima immediately jumped from Garuda’s back into the lake and with wind-like speed dove beyond a yojana but failed to find its bottom. Rising from the lake frustrated, he said, “O Krishna, this vast lake is bottomless. Several mighty beasts in it tried to devour me and I have escaped somehow with great difficulty.” Hearing this, Krishna laughed and with his toe upturned that huge lake and told the astonished Bhima, “In the past there was a rakshasa named Kumbhakarna whose head was sliced off by Rama’s arrow. It is the palate of that skull that has taken the form of a lake. Being ancient, it has broken into pieces on my overturning it. Those who attacked you were the Sarogeya gods who are enemies of this world and it was necessary to destroy them cunningly thus. Now they have been shattered against the rocks of Trikuta mountain. Now let us return to the Pandavas who are being threatened by Drona’s son.” Bhima begged Krishna’s pardon for his rude words, which was granted.

Barbareek is worshipped on the new moon day of Shravana and the thirteenth day of the dark fortnight of Vaishakha by lighting a hundred lamps, chanting a hymn in his honour and offering purika cakes.  

Khaatu Shyam

(claims to be based upon canto185, sections 1-2 of the Udyoga Parva of the Mahabharata)

Khaatu village is located 16 kilometres from Reengas railway station. King Khatvaanga ruled on the banks of the river Rupaavati and bathed in it daily with his queen. A temple of Shiva was located in the centre of the town where he worshipped daily with river water and grain grown by himself. Ever concerned about the welfare of his subjects, he was just and virtuous. One day his queen complained that she had no jewels to wear. The king told her that only what he grew himself was theirs, but the queen would not be pacified without ornaments.

Finally, the king sent a messenger to Kubera, the lord of wealth, who sent back chests filled with ornaments. Decked in these, the queen accompanied the king to the river on a Monday to bring water to pour on the Shivalinga in the temple. As they dipped the earthen pots in the river, the king’s turned golden but the queen’s melted away. She realised the fruit of her karma.

This river Rupaavati used to flow originally by Hastinapura. Any creature bathing in it was lifted bodily to the other world. The Dharma-king approached Vishnu that as the Kali Yuga was approaching, should all sinful creatures bathe in Rupaavati they would cause mayhem in heaven. Hari smiled and said in that epoch this river would disappear into the earth and be visible only to the virtuous. Further, Krishna would manifest as Shyamdeva at Rupaavati. What was sacred Kaashi in the Satya Yuga would be Khaatu in Kali Yuga.

250 years ago a Kshatriya maiden named Narbadaa used to serve the deity faithfully with water from the pond and bathing with the water daily. One day the deity appeared before her and granted her the boon of appearing at her call and granting her desire. Since then that Kshatriya clan serves the deity and Brahmins of Gauda perform the worship.

Bhima had two beloved sons. His first queen was Ahilyavati, the second Hidimbaa. Ahila’s son was Barbareek who had gifted his head and obtained a boon from Krishna. Hidimbaa’s son Ghatotkacha died fighting heroically for the Pandavas. He had a son named Suhridaya, blessed by Devi Shakti. As he had curly ringlets, he was also called Barbareek. Arriving at the battlefield he boasted of his prowess before Krishna who beheaded him.

Ahilyavati was Naga princess, daughter of the king Vasuki, who used to accompany her father while he worshipped Shiva and Parvati. She was born when Parvati blessed Vasuki that Devaki would be born as his daughter.

Once in a storm all the flowers in the garden were blown away. The next morning Ahilyavati, finding not a single flower on any plant, gathered some fallen on the ground and offered them to the deities. Bhavani was infuriated at this insult to her husband and cursed her to have a dead husband. The maiden begged forgiveness and Vasuki rushed to Mahadeva who assured him that his daughter’s fortune would remain unimpaired. When Bhima was poisoned by Duryodhana and thrown into the river, he floated into the realm of the Nagas. Ahilyavati fainted on seeing his body, saying that this was her husband. Vasuki poured amrita into Bhima’s mouth, reviving him. Ahilyavati told him how he had reached her abode and narrated Bhavani’s curse. Bhima, beset by hunger-pangs, demanded food first and gulped down all the amrita. Vasuki had the remnants fed to cows and since then their urine is counted as pure. Vasuki now begged Bhima to respond to Ahilyavati’s plea—for he was indeed a dead person now alive, as Bhavani had stated her husband would be. Bhima said he would act as directed by his mother and elder brother and wanted to leave, refusing the repeated pleas of Vasuki and his daughter to at least give his word, pledging marriage. Tired out, he fell asleep, in a lovely bungalow in the midst of a garden. Vasuki set guards all around, directing that none should be allowed entry. At midnight the sage Narada arrived and enquired of the guards whether a fair complexioned man had entered the abode of the Nagas, for he had come in search of him. The guard took him to Vasuki who narrated everything. When Bhima met them in the morning, Narada advised him to fulfil Bhavani’s prophecy on the pain of suffering her wrath, and that he would ensure that Kunti and Yudhishthira did not take offence at their permission not having been taken. Bhima agreed to the marriage, which was conducted by Narada. On his way to Hastinapura Narada came across Krishna who told him that for succouring creatures in Kali Yuga Ahilyavati would give birth to his four-armed form.

Bhima and Ahilyavati proceeded to Hastinapura with four mighty escorts provided by Vasuki. On the way they stopped at Panchavati to offer worship to Shiva in his temple. At night a terrible Rakshasi named Ghori appeared, roaring and throwing rocks and trees about. Ahilyavati urged Bhima not to hit a woman, and herself jumped on the ogress, whirled her about by her hair, threw her on the ground, kicked her on the chest and dragged her by the hair to her husband’s feet. Bhima pardoned the terrified demoness who was begging for her life. With a parting kick Ahilyavati bade her leave. The next day Bhima announced his departure for Hastinapura, assuring that he would come whenever she called. Ahilyavati smiled sadly and said she knew he would never come back. She asked him to stay on at least till their son or daughter was born so that the child knew the father. Bhima assured her that it would be a mighty son and that he would definitely return on call. He left for Hastinapura. Vasuki came to visit his daughter and left after putting the guards on alert.

The demoness Ghori told her spouse, the rakshasa Doondaa, about this couple living in the forest. Doondaa assumed the appearance of Bhima and sat down where Ahilyavati was lost in meditation, worshipping Shiva and said, “I have arrived, my queen.” As he sought to hold her hand, she opened her eyes, stood up and stepped back. Flames erupted enveloping the demon and burnt him to ashes. As Ghori came running, she too was burnt up. 

Ahilyavati gave birth to a son who waxed mighty immediately after birth, with mighty arms, red eyes, shining curly black hair. Narada came from heaven, named him “Barbareek” and informed Ahilyavati that the Pandavas had been exiled deceitfully for thirteen years. As advised by him, she taught her son to worship Shiva and taught him to perform “japa” since he wanted to meet him.

Once, hearing a lion roar, Barbareek sought it out and rode on its back to his mother. He used to play with the entire pride. One day Ahilyavati showed Barbareek a lion fleeing from a hunter. Barbareek ran after them and challenged him. As the hunter shot arrow after arrow at him, Barbareek caught them all and snapped them. When the hunter was exhausted, Barbareek hit him once with his fist and he fell dead. Barbareek dragged the corpse to his mother who rebuked him for killing a defeated opponent. She taught him the code of Kshatriyas—never to trouble the weak, to protect the defeated, never to let a mendicant leave empty-handed and ever to obey parents.

From the god of fire, Agni, she obtained an indestructible bow that would never miss its target. Agni told Barbareek that the matching arrows he would have to obtain himself from Shiva. Daily this bow and the arrows were to be garlanded in the Shiva temple. Ahilyavati took her son to the realm of the Nagas where Vasuki, her father, gave him Amrita, the draught of immortality, to drink. Daily Ahilyavati would sit on the branch of a tree and teach her son archery. Barbareek faithfully followed every instruction of hers. One day she pointed out to him the top of a mountain as the target and challenged him to hit it. Barbareek shot his arrow with such force that the mountain peak shattered, the wild beasts fled in all directions, and the arrow flew back into Barbareek’s hand. His mother leapt down from the tree and hugged him in joy.

On this mountain lived many demons who were injured when the peak was shattered. Roaring aloud, they ran at mother and son. Ahilyavati alerted her son, who shot a single arrow at them and then watched while she started catching them and throwing them on the ground. Barbareek noticed that she thrashed only those who attacked her, but did not touch the fleeing demons. Returning to her son she asked him to explain why he had shot the arrow without her permission when she had only asked him to be ready. She explained that the opponent must be given the opportunity to make the first move. The Kshatriya never hits first. Touching his head to her feet, Barbareek begged forgiveness and promised never to repeat this mistake.

Koshaasur was the leader of the demons and on hearing of what had happened he was enraged. He proceeded to where Ahilyavati was and insulted her. She gestured to Barbareek who hit him with his fist. The demon attacked him with a sword, whereupon Barbareek kicked him on his chest so hard that he fell far away. Barbareek then caught hold of his legs and tore him into two. Similar was the fate of his general Khadgasur whom Barbareek throttled. The hermits living in dread of the demons were now free of all fear. Delighted, Ahilyavati blessed and embraced her son.

Mother and son worshipped Shiva and Barbareek got immersed in invoking the deity, totally oblivious of the passage of time. Ahilyavati deputed guards around him and sat down, invoking Parvati to grant her son the darshan of Shiva. At this time Vasuki arrived and understood what was happening. He proceeded immediately to Shiva’s abode and bowing at his feet begged him to grant his grandson and his daughter the divine darshan. Manifesting before the meditating mother and son, the divine couple awakened them. Falling at their feet, when Shiva bade Barbareek to ask for a boon, he begged for arrows to match the bow given by the god Agni. Shiva then gave him three arrows and told him that a single arrow would pierce through an entire army, killing all creatures and return to the quiver. Together, the three could destroy the entire creation and none could withstand them. Shiva prescribed a condition, that Barbareek should assist the side which was likely to lose in a war. Shiva blessed Barbareek that no one, not even the lord of creation, would be able to oppose him.
Barbareek used this arrow to destroy Bhil bandits who stole the cows of Phattaa Gujar, with whose milk Ahilyavati used to worship Shiva, and Somasur with his army who tried to ruin the sacred sacrifice performed by sage Harit.

One day the sage Narada arrived and told Barbareek that the great war between Kauravas and Pandavas was to begin in which the former had the larger army while the latter had only Krishna with them. Barbareek then decided that according to his vow he would fight on the side of the weaker side. Narada left, eager to see what Krishna would do now because the side that had Krishna with it was actually the stronger and therefore Barbareek ought to be supporting the Kauravas. That would lead to a fascinating god-versus-devotee encounter that Narada gleefully awaited.

Taking his mother’s permission, Barbareek set out for Kurukshetra. On the way he rested beside a lake at night and sang a paean to Shiva. Hearing this a demoness approached him, disguised as a nymph, and begged him to be her husband. When he refused, she caught hold of his hand. Barbareek invoked his mother for protection as he would not raise his hand against a woman. Flames issued from the saffron mark Ahilyavati had put on his forehead, and consumed the demoness.

The next morning Krishna, disguised as a Brahmin, met Barbareek on the road and asked where he was going. Barbareek proudly announced that he was going to fight in a war and that a single arrow of his would decide its fate. He urged Barbareek to return home, asking how with just three arrows he expected to do anything. Barbareek replied that with one arrow he would win the war as it would slay all soldiers, howsoever numerous. The Brahmin asked him to demonstrate the power of that arrow by shooting down every leaf of an ashvattha tree before them. Barbareek did so, but Krishna had kept one leaf hidden under his foot. When the arrow reached his foot, Krishna became grave understanding that in an instant this youth was capable of making the impossible possible and changing everyone’s destiny. He removed his foot and the arrow, piercing that leaf, returned to Barbareek’s quiver. Krishna revealed his four-armed form, to which Barbareek bowed his head. When asked to beg a boon, Barbareek prayed that this enchanting Shyam form, clad in yellow, be his and the world extol him by that name. That was day of Ekadashi, the eleventh day following the new moon.

The next day Barbareek reached the camped armies and sought for the flautist. He noticed the huge army of the Kauravas and was sure they could not lose the war. A soldier pointed out to him the chariot flying the monkey pennant on which Krishna would be found. Approaching the chariot, Barbareek asked its driver his name and was told it was Muralidhar, the flautist. Saluting him, Barbareek declared that he was Ahilyavati’s son, was of Pandava descent and had come to fight on the weaker side. The Pandavas ran up and embraced Bhima’s son. Krishna now told him that before the battle began it was necessary to perform a ritual to removed all obstacles to Pandava victory and that for this the head of either Arjuna or Krishna or Barbareek—the mightiest three among them—was necessary.

Barbareek laughed and said this was a unique opportunity where Krishna himself was asking for alms, but his innermost desire was to witness the war and this should be granted. Krishna gave his word that Barbareek’s head would be immortal and would be worshipped by the world in Kali Yuga. Catching his hair on one hand, with the other he sliced off his head and placed it in Krishna’s hands. Krishna transformed it into his own likeness and placed the head atop a pole on a hill from where it watched the entire battle. Krishna explained to Arjuna that for the salvation of people in the coming Kali Yuga he had invested that head with a fourth of his sixteen qualities, participating in the battle with the remaining twelve.
After the war in the Pandava camp Arjuna and Yudhishthira ascribed their victory to Krishna. This enraged Bhima who asserted that it was his mace and Arjuna’s arrows that had won the victory. Yudhishthira then told him that to resolve the dispute it was best the enquire of one who had witnessed the entire war. Bhima agreed. Krishna brought down the head from the pole. Everyone was enchanted, finding it was virtually Krishna’s reflection. Krishna bade him to relate to his father whether it was Bhima’s mace and Arjuna’s arrows that had won the war.

That head witnessed every fighter killed by the discus, followed by Bhavaani catching the blood in a skull and drinking it gleefully along with a band of dancing yoginis and Bhairav sword in hand. The Flautist had turned Annihilator. Bhima bowed his head in acknowledgement.

Krishna blessed Barbareek that his head would be a deity in the Kali Yuga granting his devotees their desires and would be invoked with the chanting of “Jai Shri Shyam!” His form would be four-armed and the scent of sandalwood would waft from it. Krishna then summoned Luhaagar, handed him the head, asking him to keep it in the sacred spot of Dagdhsthali. In Kali Yuga Sishupal would be born as an extremely arrogant king because he had lamented while dying that while Krishna had fled from Jarasandh he had never done so from him, thereby casting a slur on his fame. In Rupavati river Sishupal would discover the head where Luhaagar was asked to drop it.

Luhaagar complied and the head of Barbareek was carried down the river to Khaatu, the capital of king Khatvaang, where the river disappeared. The capital too was abandoned. Here a cow would daily pour its milk on the spot where the head lay buried. Hearing of this marvel, the people dug up the head and heard a celestial voice announce that this was an incarnation of divinity blessed by Krishna, the son of Ahilyavati, which should be worshipped in a temple. The people built a temple, kept the head on a throne and worshipped it. The spot where it was found became known as Shyam-kund, the pond of Shyam. 

Filed Under: STORIES, ESSAYS & POSTS Tagged With: Barbareek, Bhima, Ghatotkacha, krishna

Chakravyuha by Manoranjan Bhattacharya

October 9, 2017 By admin

“Chakravyuha” by Manoranjan Bhattacharya, with lyrics and music by Kazi Nazrul Islam, first performed on 23rd November 1934. The play is unique for three reasons:

The novel explanation it offers for the traditionally accepted “motiveless malignity” of Shakuni, the set-piece villain of the Mahabharata, depicting an intriguing understanding between him and Krishna, who appear almost as partners orchestrating the Kurukshetra holocaust.

The entrancing picture of the David-and-Jonathan-like “love passing that of woman” between Lakshman and Abhimanyu, sons of Duryodhan and Arjun respectively, who make a pact to share the kingdom between themselves, irrespective of what their elders do, if they ever become heirs to the throne. Ironically, one kills the other and is himself slain in the deadly discuss formation of the Kaurav army.

An outstanding scene in which, after Abhimanyu’s death, Draupadi confronts Jayadrath and her husbands in flaming agony.

The extracts that follow relate to the encounters between Shakuni, Bhishma and Krishna, and Draupadi, her husbands and Jayadrath.

Act I Scene I
(Bhishma, Abhimanyu, Lakshman and Shakuni)

Shakuni
Vasudev? Such a good boy!
When we meet, only jests
saying, “Uncle, Uncle”
Didn’t come himself? Could not, I suppose?
Pandavs’ incognito time is over,
Many tasks on his shoulders!
He, perhaps, knows where’s Yudhishthir.
If only he’d whisper it to me,
secretly the tricks of dice I could teach him.
He knows nothing at all;
only suffers defeat after defeat!
Trained by me,
Duryodhan he could defeat.
On return, the game shall be held,
again kingdom he’ll lose at dice.
Had he learnt it, this time Duryodhan
would be forest-bound.
Do not mind, Lakshman.
Kings’ exile is but luxury!
Harishchandra, Ramchandra,
Many Chandra-stories I hear in the Purans.
All forest-exiles are a fancy.
What would happen if one didn’t go
That I can’t understand.

Bhishma
The essence of vow-observance
passes your comprehension,
non-Aryan Saubala.

Shakuni
How true, Bhishma-dev
I had forgotten you are here
incarnate vow-observance yourself!
But, is it good to fulfill all vows?
That day, that moment
when father and brothers died
in the dark dungeon
like a fool
Kuru clan annihilation had I vowed.
But what is a non-Aryan’s vow?
That vow has been swept away
in the flood of Karurav love.
Hence, oblivious of all
I live only for dicing!
Dice, dice – dice is my bosom companion.
Ha! ha! ha! ha! (laughs demonically)
What these dice are made of
you’ll all laugh to hear.
My father died first.
In prison cremation wasn’t possible
flesh and skin melted; rotted, fell away
exposed pure white skeleton.
One by one fell ninety-nine brothers
I alone, eat, drink and pass time.
Time refuses to pass.
From father’s rib-cage
carefully breaking-off three firm bones
passed time grinding them on the stony floor.
Those bones turned into dice
Then Kauravs turned compassionate,
released me from prison.
When I die,
these dice will I leave Lakshman
to defeat Abhimanyu and send him to the forest.

Bhishma
Matters long past why recall?
Forget not, Gandhari’s brother are you . . ..

Act II Scene II
(Karna, Krishna, Shakuni)

Karna
Discussions are over.
I leave to salute father.

Shakuni
Most devoted to his father is Anga’s king:
In the tourney when Duryodhan
anointed Karna king of Anga,
leaning on a staff, barefoot,
Adhirath the charioteer
caught betwixt fear and wonder,
trembling in every limb, crying
“Son! Son!” burst into the royal presence,
Karna unperturbed fell prostrate
bowing lustrated head
in the dust at his bare feet.

Krishna
Your devotion to your father too
I know well.
The burden of his bones
you bear on your breast.

Shakuni
Never have I got you, Krishna, by myself.
In the sabha you look at me and smile,
I myself laugh and try to make all laugh.
This restless agony of mine
who comprehends, who doesn’t
I know not, don’t worry about.
That you, Krishna, have understood
makes my bearing this burden
worthwhile.
I realize, at long last it’s time
to offer father’s bones to Ganga.

Krishna
Do so, son of Subala.
Let peace come to this Bharata.

Shakuni
First let peace come to this Bharata.
Subala’s bones will reach Ganga thereafter.
Father’s refusal to marry his daughter
to blind Dhritarashtra
only this the crime,
for that cause, prison;
for that, death in neglect,
with ninety-nine sons, – you know!
Me alone they all kept alive by their share
of the morsels to repay the debt!
Father’s bones keep lidless watch
over my repayment efforts
While that debt remains,
peace will come to this Bharata you imagine?

Krishna
Can past crimes not be forgiven, hero?

Shakuni
I’d thought today I wouldn’t laugh.
Now you make me laugh, Keshav,
you speak of forgiveness?
Your father, too, was in prison;
in prison were you born
how much did you forgive Kamsa?
Kaliya, Putana, Chanura, Mushtika, Kamsa,
Shishupal and others
with stories of your forgiveness
Bharata’s history is replete.

Krishna
Now it seems perhaps I was mistaken.

Shankuni
Then such mistakes commit some more.
Kurukshetra finish off,
then raise the question of forgiveness
Because of your hesitation
quenching of all flames is delayed.
Your vow not to take up arms in Kurukshetra
is senseless egotism!
Sudharshan at rest will only delay justice.
And then this repeated useless
enacting of peaceembassies!
All over today?
The attempt to bind you – Shakuni’s scheme.
Now speed your way to Virata’s city,
seven armies swiftly assemble
on the plains of Kurukshetra.

Krishna
How much pain in how many quarters,
Mahamaya!
Great Creatrix of illusion!
Knot upon knot!
Will you not in compassion un-knot, Mother?

Shakuni
Knot upon knot,
revolutions of eras, of birth
inextricably intertwined!
Amba’s ascesis as Shikhandi targets Bhishma;
Drupad’s flaming agony birthed Dhrishtadyumna
to slay Dronacharya;
Draupadi’s flowing tresses – Bhim’s vow
against Duryodhan, Duhshasan;
Gandhar’s bones demand oblations
of Kaurav blood;
Amid eighteen armies, if you can seek out,
a wondrous skein
of flaming agonies interwoven
you’ll perceive!
How many knots will you unravel?
Sever asunder with an adamantine stroke,
Mahakal!
More the delay, more steely the stroke
will have to be tempered, Discuswielder!

Krishna
So much you see, Shakuni!
Heart’s profound agony has honed wisdom!
I understand why Dharmaraj’s dharma
mankind can’t accept even today!
In ever-new forms, new and newer coils
will ensnare man’s heart.
New blows will be needed
to sever them time and again.
Then, one day, man’s love
will shine forth piercing the mists of hatred.

Shakuni
That day is still afar, Krishna.
Today’s task do today.
Yet, that day’s hope time proffers today;
even in this age see Dharmaraj,
even within Shakuni the touch of softness
awakens when I see Lakshman,
like Prahlad among demons, in the Kaurav clan.
That this weakness cause me no anguish,
this little grant,
you, whom all call Narayan.
[ Laughing] Being Narayan is very problematic,
the thief wishes not to be caught. (laughs)
But where’s Lakshman?
Again will you take him to Virata’s?
I find the art of enchantment you’ve
gifted all to your nephew!
Lakshman he’s turned almost into a Pandav!
Binding leaf to leaf
you won’t succeed in uniting trees
meaningless, to create a fresh anguish for me.
Astonishing! so much weakness in me
for a Kaurav child?
I have sped here for his sake!
It seems I’ve grown old.
Delay no more, Keshav!
It seems I’ve grown old.
Delay no more, Keshav!
Before death my life’s debt
must be repaid………….

Act III Scene 1
(Bhishma and Shakuni)

Bhishma
Who? Saubala? Where is Duryodhan?

Shakuni
You know the Kuru King’s ego is hurt
Bhishma’s vow stands broken in today’s battle,
that’s not Bhishma’s shame alone,
but counted as the Kuru king’s insult.

Bhishma
My vow alone is not fruitless today,
Keshav’s resolve is fruitless
him have I forced to take up arms in
Kurukshetra today.

Shakuni
And what did that profit?
The Pandavs weren’t slain.
Only a fresh fear arose of Krishna’s arms
in the Kaurav army
But where are your five arrows
with which you vowed to slay the Pandavs?

Bhishma
At night’s end stolen by Keshav-Arjun,
my resolve frustrated.
That’s why Keshav’s vow
had to be broken.

Shakuni
Stole away arrows!!!?

Bhishma
In Duryodhan’s guise stole the arrows.

Shakuni
And you couldn’t recognize?
Grown so senile?
Or, senile you’ve been since long
only, you’ll not admit it to yourself.

Bhishma
Know you with whom you talk, Shakuni?

Shakuni
With Bhishma’s spectre!
You threaten Gandhar with fear of death?
Ever seen any Gandhar afraid of death?
If you wish, kill me,
Unarmed, alone, I stand before you.

Bhishma
What is it you wish to say?

Shakuni
Let the death wish awaken in you.
That you’ve died long ago, realize.
False flatterers lift you skyhigh
with cries of “Bhishma! Bhishma!”
Know yourself.
No longer truthvowed son of Shantanu,
nor Parashuram’s victor.
The unjust attack on Gandhar,
the torture in dungeons,
the day these occurred because of you,
that day you died.
Or Bhishma never would’ve tolerated
torture of woman in the Kaurav clan!
Or you, Bhishma, yourself could have stopped
the infantile rivalry of Kaurav-Pandav,
Or, in mockbattle over nine days in Kurukshetra,
destroying a few petty lives of mere soldiers
uselessly, never would Bhishma have done.

Bhishma
Such bitter words never have I heard
from any mouth!

Shakuni
Angry? Kill me.
You’re the general and armed.
Bitter surely my words
but true; think them over
if any sinews of thought remain.
The Pandavs you’ll be unable to destroy
or to defeat
then, to fight on Duryodhan’s side
is meaningless, senseless.
Stand aside, let Radheya come,
swiftly let the curtain drop on this play. . . .

Act V Scene 1
(Draupadi, Bhim, Yudhishthir, Jayadrath)

Bhim
Death, give me death, you Sindhu hound!
(off stage) Oh you, lustcrazed, greedy for others’ wives!

Jayadrath
Lustcrazed, doubtless,
(off stage) Draupadi I still crave for.

(Both enter)

Bhim
Life you’d gifted your relative,
death ask him to give me, O Dharmaraj,
from suicide’s sin save me.

Jayadrath
Yudhishthir I see here?
Salutations!
By your generosity,
glory in today’s battle is mine.

Yudhisthir
I had gifted you life, Sindhu king,
in return I beg
open the vyuhadoor. We’ll enter
to protect the child in battle
only against injustice,
not harm any of the Kaurav side.
In the slaying of a helpless child
do not assist, O hero.

Jayadrath
Hero I’m none.
Petty king of Sindhu, lustcrazed thief.
BhimArjun’s insults still etched on my body.
Only today have I found the chance
vengeance for the insult
I’ll extract to the hilt.
Tomorrow?
Tomorrow might be my death!

Draupadi
Death surely is yours tomorrow at Arjun’s hands, villain.

Jayadrath
But today?
The vyuhaentrance I can leave open, Bhim,
if today you give me your Draupadi.

Bhim
Oh, you wicked second Kichak!

Draupadi
Drop futile arrogance today, Vrikodar!
(stopping Bhim) Charioteer’s son bound you,
kissed your cheek,
Jayadrath defeated you,
yet empty vaunting won’t end even today?

Bhim
Krishnaa!

Draupadi
But Krishnaa is wanton!
Menstruating, singlecloth clad,
being stripped in court
you watched unmoved.
Today of my own will
I’ll choose the Sindhu king,
more precious than life,
more dear then honor,
dearer than all
son’s life to save,
that you’ll be able to bear.
Come, let’s go, Jayadrath, where you’ll take me.
Open up the vyuhagate.
Go Dharmaraj, go Bhimsen if you can, save
Subhadra’s and Uttara’s life’s treasure.
For me the wareffort,
in my dishonor let it end!
Let peace be established!

Yudhishthir
Mad woman!

Draupadi
Mad, insane,
repeatedly do not call me!
Come, Sindhuraja!

Bhim
Dead or alive am I, asleep or awake?
Dharmaraj, command I slay this wicked female!

Draupadi
Prowess only in killing women!
Even than awaits brother’s command!
So incapable, Bhimsen,
had I known would I have unbound my tresses?
Come, Sindhu hero,
with your own hands you’ll plait my hair

Bhim
Yes, oh yes! Go lovelyhaired one,
go, wed Jayadrath!
Heroic Jayadrath will open up the vyuhapath,
Abhimanyu I’ll bring back!
Then, thereafter! Thereafter?
No, no, what is this terrible dilemma?
Sindhubeast will bind up Draupadi’s flowing hair?
That flowing hair, that pennant
in joy and sorrow, victory and defeat
that led the Pandav expeditions!
That flowing hair whose history’s writ
in letters of blood in Bhim’s heart,
that flowing hair!
But within the vyuha imprisoned
lies five Pandavs’ life!
His life bought with mother’s dishonor
will heroic Abhimanyu ever forgive?
You, Yudhishthir, are still
unkind to Bhim ever!
Won’t you guide this imbecile to his duty
this moment?

Draupadi
Determine your own duty,
I have determined mine.
Come, Sindhuraja.

Jayadrath
Thus you inveigled Kichak into the dancing hall!
ensured his destruction.
Deception won’t fool me.
Your willing consent’s the most terrible!
Terrifying its flames,
even the Pandavs , I see, can’t bear!
Remain in the Pandavs’ home,
Burn them!
I’ve to attend to my duty. (Exit)

Draupadi
Then what will I do?
Kill me, Bhimsen. . . .
Act V Scene 2
(Karna, Krishna and Shakuni after Abhimanyu’s death)

Karna
I, King of Anga, Kauravally
slew in unfair battle son of the Pandavs!
What other son’s sacrifice do you desire,
Narayan?
Feel, now, the pain!

Krishna
Pain today the Pandavs comprehend,
pain today the Kauravs understand,
pain today Virat apprehends,
pain today the Yadavs realize.

Shakuni
How much pain, exposed and secret
in every limb of Bharata,
concentrated in Kurukshetra
as explosive eruption
if you have understood, masterphysician,
delay no longer the ultimate surgery!…
Arise in fury, O Pandavs,
launch a night assault on the Kaurav camp.
Slay Drona, Karna, Duryodhan, Duhshasan,
myself, all!
All slew your son in unjust battle,
slay all today!

Krishna
Mahakal, Lord of War, Annihilating Time,
at your feet we sacrificed our dearest treasure!
Pray to him,
may we not stray from Dharma in war,
we followers of Dharmaraj.

Karna
Whether Dharma or adharma is mine
Narayan, you know all.

Shakuni
Dharma! Dharma!
Dharma will stay no more, Krishna!
Chakravyuha churning has engendered
adharmavenom in Kurukshetra!
Today the Kauravs have drunk it,
tomorrow the Pandavs.
Slaying Drona, Karna in fair battle
is that possible, you think?
Drinking Duhshasan’s heart’s blood,
breaking Duryodhan’s thigh,
gross violations of Dharma
are Bhim’s vows, you know,
yet “dharma, dharma” you chant in deceit?
Hence this terrible blow
had to be hit at you,
had to be hit at Parth!
Don’t turn today’s blows fruitless, Krishna;
swiftly quench the burning!
Fruitful or fruitless, whatever it be,
today’s effort is my last,
no more strength is left.
In the dicegame sabha
casting my father’s ribs
I raised a storm;
today, shattering my own ribs,
have I cast them in Kurukshetra!
Pushed Lakshman into death’s maw!
Gave Kauravs the scheme to slay Abhimanyu!
Unmasked the real face of war!
Now at its own pace will war move
towards its own goal.
Only, you
must fulfil Abhimanyu’s last wish
light twin pyres in Kurukshetra.

Krishna
I will light twin pyres in Kurukshetra today
in that fire let everyone’s pain burn away.

Shakuni
Pain not only of now,
The accumulated pain of the age,
The era’s collected sickness
burn them in that fire, Keshav,
Then, if you can, usher in a new yuga
to lift men’s hearts above war,
above violence!
But,
so long as war exists
the pain of war do not assuage.
The more excruciating the pain of battle
the sooner will mankind forget war,
However,
that task is yours,
that worry is yours.
My work today is ended.
You had wanted it one day,
Today the time has come
to offer father’s bones
at the Ganga of your feet, Narayan!

(Places dice at Krishna’s feet)

Original Bengali Play by Manoranjan Bhattachrya
Transcreated by Pradip Bhattacharya, IAS

Filed Under: STORIES, ESSAYS & POSTS Tagged With: krishna, Mahabharata, shakuni

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