The Mahabharata of Krishna Dwaipayana Vyasa, Volume 2 by or: Kisari Mohan Ganguli

o >> or: Kisari Mohan Ganguli >> The Mahabharata of Krishna Dwaipayana Vyasa, Volume 2

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"Bhishma continued, 'Thus addressed by the Kaksha, Sthuna, Sikhandin, O
Bharata, came to his city, filled with great joy. And he worshipped with
diverse scents and garlands of flower and costly presents persons of the
regenerate class, deities, big trees and crossways. And Drupada, the
ruler of the Panchalas, along with his son Sikhandin whose wishes had
been crowned with success, and with also his kinsmen, became exceedingly
glad. And the king then, O bull of Kuru's race, gave his son, Sikhandin,
who had been a woman, as a pupil, O monarch, to Drona. An prince
Sikhandin obtained, along with yourselves, the whole science of arms with
its four divisions. And (his brother) Dhrishtadyumna of Prishata's race
also obtained the same. Indeed, all this way represented unto me, O sire,
by the spies, disguised as idiots and as persons without the senses of
vision, and hearing whom I had set upon Drupada. It is thus, O king, that
that best of Rathas. Sikhandin, the son of Drupada, having first been
born a female, subsequently became a person of the other sex. And it was
the eldest daughter of the ruler of Kasi, celebrated by the name of Amva,
who was, O bull of Bharata's race, born in Drupada's line as Sikhandin.
If he approacheth me bow in hand and desirous of fight, I will not look
at him even for a moment nor smite him, O thou of unfading glory!
Even--this is my vow, known over all the world, viz., that I will not, O
son of Kuru's race, shoot weapons upon a woman, or one that was a woman
before or one bearing a feminine name, or one whose form resembleth a
woman's. I will not, for this reason, slay Sikhandin. Even this, O sire,
is the story that I have ascertained of Sikhandin's birth. I will not,
therefore, slay him in battle even if he approacheth me weapon in hand.
If Bhishma slayeth a woman the righteous will all speak ill of him. I
will not, therefore, slay him even if I behold him waiting for battle!'

"Sanjaya continued, 'Hearing these words of Bhishma, king Duryodhana of
Kuru's race, reflecting for a moment, thought even that behaviour was
proper for Bhishma.'"

SECTION CXCVI

"Sanjaya said, 'When the night passed away and morning came, thy sons
once more, in the midst of all the troops, asked their grandsire, saying,
'O son of Ganga, this army that is ready for fight, of Pandu's son, that
abounds with men, elephants, and steeds, that is crowded with Maharathas,
that is protected by these mighty bowmen endued with great strength,
viz., Bhima and Arjuna and others headed by Dhrishtadyumna and all
resembling the very regents of the world, that is invincible and
incapable of being withstood, that resembles the unbounded sea,--this sea
of warriors incapable of being agitated by the very gods in battle, in
how many days, O son of Ganga, O thou of great effulgence, canst thou
annihilate it, and in what time can that mighty bowman, our preceptor
(Drona), in what time also the mighty Kripa, in what time Karna who
taketh a pleasure in battle, and in what time that best of Brahmanas,
viz., the son of Drona, can each annihilate it? Ye that are in my army
are all acquainted with celestial weapons! I desire to know this, for the
curiosity I feel in my heart is great! O thou of mighty arms, it behoveth
thee to say this to me!'

"Bhishma said, 'O foremost one of the Kurus, O lord of the earth, thou
enquirest about the strength and weakness of the foe. This, indeed, is
worthy of thee. Listen, O king, as I tell thee the utmost limit of my
power in battle, or of the energy of my weapons, or of the might of my
arms, O thou of mighty arms! As regards ordinary combatants, one should
fight with them artlessly. As regards those that are possessed of powers
of deception, one should fight with them aided by the ways of deception.
Even this is what hath been laid down in respect of the duties of
warriors. I can annihilate the Pandava army, O blessed monarch, taking
every morning ten thousand (ordinary) warriors and one thousand
car-warriors as my share from day to day. Cased in mail and always
exerting myself actively, I can, O Bharata, annihilate this large force,
according to this arrangement as regards both number and time. If,
however, stationed in battle, I shoot my great weapons that slay hundreds
and thousands at a time, then I can, O Bharata, finish the slaughter in a
month.'

"Sanjaya continued, 'Hearing these words of Bhishma, king Duryodhana then
asked Drona, O monarch, that foremost one of Angira's race, saying, 'O
preceptor, in what time canst thou annihilate the troops of Pandu's son?'
Thus addressed by him, Drona said smilingly, 'I am old, O mighty-armed
one! My energy and activity have both become weak. With the fire of my
weapons I can consume the army of the Pandavas, like Santanu's son
Bhishma, I think, in a month's time.' Even this is the limit of my power,
even this is the limit of my strength.' Then Saradwat's son Kripa said
that he could annihilate the foe in two month's time. Dron's son
(Aswatthaman) pledged himself to annihilate the Pandava army in ten
nights, Karna, however, acquainted as he was with weapons of high
efficacy, pledged himself to achieve that feat in five days. Hearing the
words of the Suta's son the son of the ocean-going (Ganga) laughed aloud
and said, 'As long, O son of Radha, as thou encounterest not in battle
Partha with his arrows, conch, and bows and rushing to the combat on his
car with Vasudeva in his company, so long mayest thou think so! Why, thou
art capable of saying anything, even what thou pleasest!'"

SECTION CXCVII

"Vaisampayana said, 'Hearing these words (of the leaders of the Kuru
army), Kunti's son Yudhishthira, summoning all his brothers, said unto
them these words in private.'

"Yudhishthira said, 'The spies I had placed in the army of
Dhritarashtra's son, brought me this news in the morning. Duryodhana.
asked Ganga's son of great vows, saying, 'O lord, in what time cant thou
annihilate the troops of Pandu's sons?' Indeed, the wicked Duryodhana was
answered by him in these words, viz.,--In a month! Drona also declared
that he could do the same feat in about the same time. Gautama (Kripa)
indicated twice that period, as hath been heard by us. Drona's son
acquainted with weapons of high efficacy declared the period (in his
case) to be ten nights. Karna also, acquainted with weapons of high
efficacy, asked in the midst of the Kurus, declared that the could
complete the slaughter in five days. Therefore, I also, O Arjuna, am
desirous of hearing thy words, 'In what time canst thou, O Falguni,
exterminate the foe?' Thus addressed by the king, Dhananjaya of curly
hair, casting a look upon Vasudeva, said these words, 'All these (Bhishma
and others) are high-souled (warriors), accomplished in arms and
acquainted with all modes of warfare. Without doubt, O king, they can
exterminate (our forces) even thus! Let thy heart's anguish, however, be
dispelled. I tell thee truly that with Vasudeva as my ally, I can, on a
single car, exterminate the three worlds with even the immortals, indeed,
all mobile creatures that were, are, will be, in the twinkling of the
eye. This is what I think. That terrible and mighty weapon which the Lord
of all creatures (Mahadeva) gave me on the occasion of my hand-to-hand
encounter with him (in the guise of) a hunter, still existeth with me.
Indeed, O tiger among men, that weapon which the Lord of all creatures
useth at the end of Yuga for destroying created things, existeth with me.
Ganga's son knoweth not that weapon; nor Drona nor Gautama (Kripa); nor
Drona's son, O king! How, therefore, can the Suta's son know it. It is
not, however, proper to slay ordinary men in battle by means of celestial
weapons. We shall (on the other band) vanquish our foes in a fair fight.
Then, these tigers among men, O king, are thy allies! All of them are
well-versed in celestial weapons, and all of them are eager for battle.
All of them after their initiation in the Vedas, have undergone the final
bath in sacrifices. All of them are unvanquished. They are competent, O
son of Pandu, to slay in battle the army of even the celestials. Thou
hast for thy allies Sikhandin, and Yuyudhana and Dhristadyumna of
Prishata's race; and Bhimasena, and these twins, and Yudhamanyu, and
Uttamaujas, and Virata and Drupada who are equal in battle unto Bhishma
and Drona; and the mighty-armed Sankha, and Hidimva's son of great might;
and this latter's son Anjanparvan endued with great strength and prowess;
and Sini's descendant of mighty arms and well-versed in battle, and the
mighty Abhimanyu and the five sons of Draupadi! Thou art thyself, again,
competent to exterminate the three worlds! O thou that art endued with
effulgence equal unto that of Sakra himself, I know it, O Kaurava, for it
is manifest, that that man upon whom thou mayest cast thy eyes in anger
is sure to be annihilated!'"

SECTION CXCVIII

"Vaisampayana said, 'Next morning, under a cloudless sky, all the kings,
urged by Dhritarashtra's son, Duryodhana,--set out against the Pandavas.
And all of them had purified themselves by baths, were decked in
garlands, and attired in white robes. And having poured libations on
fire, caused Brahmanas to utter benedictions on them, they took up their
weapons and raised their (respective) standards. And all of them were
conversant with the Vedas, and endued with great bravery, and had
practised excellent vows. And all of them were grantors of (other
people's) wishes, and all were skilled in battle. Endued with great
strength, they set out, reposing confidence on one another, and with
singleness of purpose desiring to win in battle the highest regions. And
first Vinda and Anuvinda, both of Avanti, and Kekayas, and the Vahlikas,
all set out with Bharadwaja's son at their head. Then came Aswatthaman,
and Santanu's son (Bhishma), and Jayadratha of the country of the Sindhu,
and the kings of the southern and the western countries and of the hilly
regions, and Sakuni, the ruler of the Gandharas, and all the chiefs of
the eastern and the northern regions, and the Sakas, the Kiratas, and
Yavanas, the Sivis and the Vasatis with their Maharathas at the heads of
their respective divisions. All these great car-warriors marched in the
second division. Then came Kritavarman at the head of his troops, and
that mighty car-warrior, viz., the ruler of the Trigartas, and the king
Duryodhana surrounded by his brothers, and Sala, and Bhurisravas, and
Salya, and Vrihadratha, the ruler of the Kosalas. These all marched in
the rear, with Dhritarashtra's sons at their head. And all these
Dhartarashtras endued with great might, uniting together in proper order,
and all clad in mail, took up their position at the other end of
Kurukshetra, and, O Bharata, Duryodhana caused his encampment to be so
adorned as to make it look like a second Hastinapura. Indeed, O king,
even those that were clever among the citizens of Hastinapura could not
distinguish their city from the encampment. And the Kuru king caused
inaccessible pavilions, similar to his own, to be erected by hundreds and
thousands for the (other) kings (in his army). And those tents, O king,
for the accommodation of the troops were well-planted on an area
measuring full five yojanas of that field of battle. And into those tents
by thousands that were full of provisions, the rulers of the earth
entered, each according to his courage according to the strength he
possessed. And king Duryodhana ordered excellent provisions to be
supplied for all those high-souled kings with their troops consisting of
infantry, elephants, and horses, and with all their followers. And as
regards all those that subsisted upon mechanical arts and all the bards,
singers, and panegyrists devoted to his cause, and vendors and traders,
and prostitutes, and spies, and persons who had come to witness the
battle, the Kuru king made due provision for all of them.'"

SECTION CXCIX

"Vaisampayana said, 'Like Duryodhana, king Yudhishthira also, the son of
Kunti and Dharma, ordered out, O Bharata, his heroic warriors headed by
Dhrishtadyumna. Indeed, he ordered that slayer of foes and commander of
force, that leader, steady in prowess, of the Chedis, the Kasis, and the
Karushas, viz., Dhrishtaketu, as also Virata, and Drupada, and Yuyudhana,
and Sikhandin, and those two mighty bowmen, those two princes of
Panchala, viz., Yudhamanyu and Uttamaujas, to set out. Those brave
warriors, cased in handsome coats of mail and decked with golden
ear-rings, blazed forth like fires on the sacrificial altar when fed with
clarified butter. Indeed, those mighty bowmen looked resplendent like the
planets in the firmament. Then that bull among men king Yudhishthira,
having duly honoured all his combatants, ordered them to march. And king
Yudhishthira ordered excellent provisions of food for those high-souled
kings with their troops consisting of infantry, and elephants and horses,
and with all their followers, as also for all those that subsisted on
mechanical arts. And the son of Pandu first ordered Abhimanyu, and
Vrihanta, and the five sons of Draupadi, to march with Dhrishtadyumna at
their head. And he then despatched Bhima, and Dhananjaya the son of
Pandu, in the second division of his forces. And the din made by the men
moving and running about for harnessing their steeds and elephants and
loading the cars with implements of battle, and the shouts of the
cheerful combatants, seemed to touch the very heavens. And last of all,
the king marched himself, accompanied by Virata and Drupada and the other
monarchs (on his side). And that army of fierce bowmen commanded by
Dhrishtadyumna, hitherto stationed in one place, but now extended into
columns for marching, looked like the (impetuous) current of Ganga. The
then intelligent Yudhishthira depending on his wisdom, disposed his
divisions in a different order, confounding the sons of Dhritarashtra.
And the son of Pandu ordered that those mighty bowmen, the (five) sons of
Draupadi and Abhimanyu, and Nakula, and Sahadeva, and all the
Prabhadrakas, and ten thousand horses, and two thousand elephants, and
ten thousand foot-soldiers, and five hundred cars, constituting the first
irresistible division of his army, should be placed under the command of
Bhimasena. And he placed in the middle division of his army Virata and
Jayatsena, and those two mighty car-warriors, viz., Yudhamanyu and
Uttamauja, the two high-souled princes of Panchala, both endued with
great prowess and both armed with mace and bow. And in this middle
division marched Vasudeva and Dhananjaya. There were (placed) combatants
highly accomplished in arms and burning with anger. Amongst them were
steeds ridden by brave warriors, and five thousand elephants, and crowds
of cars all around. And foot-soldiers in thousands, that were all brave
and armed with bows, swords, and maces, marched behind them, as thousand
marched before them. And in that part of that sea of troops, where
Yudhishthira himself was, there were stationed numerous lords of earth.
And there also were thousands of elephants, and steeds by ten thousands,
and cars and foot-soldiers also by thousands. And there also marched, O
bull among kings, Chekitana with his own large force, and king
Dhrishtaketu, the leader of the Chedis. And there also was that mighty
bowman, Satyaki, the foremost car-warrior of the Vrishnis, that mighty
combatant, surrounded by hundreds and thousands of cars and leading (them
to battle)! And those bulls among men, Kshatrahan and Kshatradeva,
mounted on their cars, marched behind, protecting the rear. And there (in
the rear) were the waggons, stalls, uniforms, vehicles and draft animals.
There also were thousands of elephants and horses by tens of thousands.
And taking all the invalids and women, and all that were emaciated and
weak, and all the animals carrying his treasures, and all his granaries,
with the aid of his elephant-divisions, Yudhishthira marched slowly. And
he was followed by Sauchitti, who steadily adhered to truth and was
invincible in battle, and Srenimat, and Vasudeva and Vibhu, the son of
the ruler of Kasi, with twenty thousand cars, and hundred million steeds
of high mettle, each bearing scores of bells on its limbs, and twenty
thousand smiting elephants with tusks as long as plough-shares, all of
good breed and divided temples and all resembling moving masses of
clouds. Indeed, these usually walked behind those monarchs. Besides
these, O Bharata, the elephants that Yudhishthira had in his seven
Akshauhinis, numbering seventy thousand with humour trickling down their
trunks and from their mouths, and resembling (on that account) showering
clouds, also followed the king, like moving hills.

'Thus was arrayed that terrible force of the intelligent son of Kunti.
And relying upon that force he battled with Suyodhana, the son of
Dhritarashtra. Besides those already named, other men by hundreds and
thousands and tens of thousands, in divisions numbering by thousands,
followed (the Pandava army), roaring loudly. And the warriors by
thousands and ten thousands, filled with joy, beat their drums by
thousands and blew conchs by tens of thousands!'"

The End of Udyoga Parva

FOOTNOTES

1. i.e., passage of the sun from the winter to the summer solstice.

2. Divination was practised by reference to the stars in the night.

3. The question that Dhritarashtra asks is easy enough. The Rishi having
applauded knowledge and its efficacy in procuring emancipation, the king
asks, if knowledge is of such efficacy, what then is the value of Karma
or acts, i.e. prayers and sacrifices as ordained in the Vedas? Ijyaya is
the instrumental form of Ijya, meaning sacrifices, religious rites, and
ceremonies. Parartham is explained by Nilakantha to mean
Mokshaprapakatwam, i.e., capacity to lead to emancipation. It should be
noted here that the Hindu idea of emancipation is not bliss enjoyed by a
conscious Self, but freedom from the obligation of re-birth and Karma.
Mere Karma, as such, implies pain and misery and the Supreme Soul
(Para-Brahman) is without action and attributes. Although other kinds of
salvation are spoken of in other systems of philosophy, the emancipation
that forms the subject of these queries and answers, is freedom from this
Karma.

4. The Rishi answers,--Yes, Karma or action does, indeed, lead to the
emancipate state. In the regions, of which thou speakest, there are both
bliss and emancipation (Arthajata) is explained by Nilakantha to mean
Bhoja-mokshakhya-prayojana samanyam. The second line is elliptical, the
construction being Paratma aniha (san) param ayati; (anyatha-tu) margena
margan nihatya param (prayati). Paratma is explained by Nilakantha, to
mean one who regards the material body to be Self. In the succeeding
Slokas the Rishi uses the word dehin which, in this connection, is the
same as dehabhimanin. The Rishi's answer is,--The materialist, by
renouncing desire, attaineth to the state of the Supreme Soul, i.e.,
emancipation. The sense seems to be that by renouncing desire, both
actions and attributes are lost. The state, therefore, of such a soul is
one of inaction, or perfect quietude and the absence of attributes, which
is exactly the nature of the Supreme Soul. If, again, emancipation be
sought without extinguishing desire, i.e., by the aid of work (prayers
and sacrifices), it is to be attained "by extinguishing path by a path,"
i.e., the seeker is to proceed along a definite or prescribed or ordained
route, taking care that the portions of the route he once passes over may
not have to be re-trodden by him. Action, as explained in a subsequent
Sloka, leadeth, it is true to regions of bliss and emancipation, but that
state is transitory, for when the merit is extinguished, the state that
was attained in consequence of it, is extinguished, and the person
falling off, has to recommence action. If, therefore, permanent
emancipation is to be attained, the obligation of re-commencing action
must be got rid of, i.e., care must be taken that the portions of the
route once passed over may not have to be re-trodden.

5. Apparently this question of Dhritarashtra is not connected with what
precedes. The connection however, is intimate, and the question follows
as a corollary from the Rishi's last answer. The Rishi having said that
the ordinary soul, by a certain process (i.e., renunciation of desire)
attains to the state of the Supreme Soul, Dhritarashtra infers that vice
versa, it is the Supreme Soul that becomes the ordinary soul, for (as
Nilakantha puts it in the phraseology of the Nyaya school) things
different cannot become what they are not and unless things are similar,
they cannot become of the same nature. Applying this maxim of the Nyaya
it is seen that when the ordinary soul becomes the Supreme Soul, these
are not different, and, therefore, it is the Supreme Soul that becomes
the ordinary soul. Under this impression Dhritarashtra asks,--Well, if it
is the Supreme Soul that becomes the ordinary soul, who is it that urgeth
the Supreme Soul to become so? And if all this (universe) be indeed, that
Soul, in consequence of the latter pervading and entering into
everything, then divested of desire as the Supreme Soul is, where is the
possibility of its action (action or work being the direct consequence of
desire)? If it is answered that the universe is the Deity's lila (mere
sport, as some schools of philosophy assert), then, as every sport is
ascribable to some motive of happiness, what can be the happiness of the
Deity, who, as presupposed, is without desire?

6. The Rishi answers--There is a great objection in admitting the
complete or essential identity of things different, i.e., the ordinary
soul and Supreme Soul being different, their identity cannot be admitted.
As regards creatures, they flow continually from Anadi-yoga, i.e., the
union of the Supreme Soul (which in itself is Unconditioned) with the
conditions of space, time etc.; i.e., there is this much of identity,
therefore between the ordinary and the Supreme Soul, but not a complete
or essential identity. It is also in consequence of this that the
superiority of the Supreme Soul is not lost (the opposite theory would be
destructive of that superiority). The favourite analogy of the thinkers
of this school for explaining the connection of the Supreme Soul with the
universe is derived from the connection of Akasa with Ghatakasa, i.e.,
space absolute and unconditioned and space as confined by the limits of a
vessel. The latter has a name, is moved when the vessel is moved, and is
limited in space; while space itself, of which the vessel's space forms a
part, is absolute and unconditioned, immovable, and unlimited.

7. Cars, elephants, horses, infantry, vehicles other than cars, and
warriors fighting from the backs of camels.

8. Called also the Badava fire.

9. The allusion is to the incarnation of Vishnu as the Horse-necked,
Nilakantha explains suvarnakhyam Jagat to be Veda prancha i.e., the whole
Vedas with all their contents, According to him, the sense of the passage
is that Vishnu in that form swells with his own voice the Vedic notes
chanted by the Brahmanas.

10. Patauti Jalam sravantiti patalam. Thus Nilakantha.

11. Literally, one that hath a beautiful or excellent face.

12. The story of Viswamitra's promotion to the status of a Brahmana is
highly characteristic. Engaged in a dispute with the Brahmana Rishi
Vasishtha, Viswamitra who was a Kshatriya king (the son of Kusika) found,
by bitter experience, that Kshatriya energy and might backed by the whole
science of arms, availed nothing against a Brahmana's might, for
Vasishtha by his ascetic powers created myriads and myriads of fierce
troops who inflicted a signal defeat on the great Kshatriya king. Baffled
thus, Viswamitra retired to the breast of Himavat and paid court to Siva.
The great God appeared and Viswamitra begged him for the mastery of the
whole science of weapons. The god granted his prayer. Viswamitra then
came back and sought an encounter with Vasishtha, but the latter by the
aid only of his Brahmanical (bamboo) stick baffled the fiercest weapons
of Viswamitra, of even celestial efficacy. Humiliated and disgraced,
Viswamitra set his heart on becoming a Brahmana. He gave up his kingdom
and retiring into the woods with his queen began to practise to severest
austerities. After the expiration of ten thousand years, the Creator
Brahma appeared before him and addressed him as a royal Rishi. Dispirited
at this, he devoted himself to still severer austerities. At last, at
Dharma's command (as here referred to) the great Kshatriya king became a
Brahmana. This, in the Hindu scriptures, is the sole instance of a person
belonging to a lower order becoming a Brahmana by ascetic austerities.

13. These articles of cognate origin are clarified butter, milk, and
other things used as libations in sacrifices.

14. i.e., the subdivisions of the Pranava, the mysterious Mantra, which
is the beginning of everything, were first promulgated here. Nilakantha
supposes this to refer to the origin of the Vedas, the Upanishads, and
the various branches of the Srutis and the Smritis.