Jaya: An Illustrated Retelling of the Mahabharata

by Devdutt Pattanaik

  Karna knew that Krishna was not lying. This was indeed the truth. A lifetime of isolation and rejection crumbled away. That void in his being was finally filled. He now knew who he really was: not a rootless foundling, but a prince, with five younger brothers and a mother. He belonged to the royal arena; he did not have to scratch his way in. Visions of him hugging his mother and brothers filled his mind. He would forgive them unconditionally. He smiled as he imagined the waves of affection. Then the forlorn face of Duryodhana rose from behind his new-found family. Would he abandon that one man who had stood by him when the world rejected him? Would he abandon Duryodhana for society’s sake as Kunti had abandoned him long ago? No, he would never betray his friend. Karna looked at Krishna and said, ‘You flatter me with your bribes and your words. But I stand true to my word. Righteous or not, I will stand by Duryodhana and die for him, even if it means fighting my own brothers.’

  Tragically though, despite his loyalty to the prince, the elders of the Kuru household did not like Karna. They always saw him as the ambitious son of a low-caste charioteer who had caste a spell on Duryodhana. Bhishma never even looked at Karna while speaking to him.

  On the eve of the war, Karna said that he would single-handedly defeat the Pandavas for his dear friend. Bhishma burst out laughing and said, ‘Remember how Arjuna saved Duryodhana from the Gandharvas when you could not. And remember how Arjuna single-handedly stopped us from stealing Virata’s cows. You are a fool to believe you are better than him. What more can be expected from one such as you.’

  Thus humiliated, a furious Karna screamed, ‘Old man, you who did not have the courage to even get married, you who have achieved nothing in life, how dare you make fun of me? I will not fight in the battle as long as you are in command.’

  ‘A good decision, Karna,’ said Bhishma, ‘for I would never fight with one such as you beside me. But for your venomous advice, Duryodhana would have seen sense and made peace.’

  Duryodhana was shocked at the war of words between his grand-uncle and his best friend. He decided to broker peace for he needed both warriors, but neither refused to compromise. Finally he let Karna go: he did not want to annoy Bhishma. If Bhishma did not fight, Drona would not fight and if Drona did not fight, no other Kaurava would fight. Besides, it was good if Karna did not fight from the first day itself. He could rest while others fought and when he did enter the battlefield, he would be fresh and ready.

  Vidula’s speech to rouse her son inspired many men to rise up against the British during the Indian freedom struggle.

  Karna’s association with the sun connects him with the kings of the Surya-vamsa or the solar dynasty, such as Ram and Harishchandra, known for their charity and commitment.

  Once, Karna was playing dice with Duryodhana and Duryodhana’s wife, Bhanumati. Karna saw that Bhanumati was cheating and held her hand, an act of extreme impropriety. Everyone who saw this gasped. Bhanumati herself stood up embarrassed for no man other than her husband had ever touched her. Duryodhana, however, laughed. ‘So what if Karna touched my wife. I know it was innocent. I have full faith in my friend. He is pure of heart.’ Such was Duryodhana’s faith in Karna. Karna could never betray that faith.

  Through Karna, Vyasa presents many conflicts of life: friendship or family, personal ambition or universal good, loyalty or opportunity. This makes him the tragic figure of the Mahabharata, almost a Greek hero, striving single-handedly to create a place for himself in the world that rejects him.

  73

  Changing sides

  With war being declared between the Pandavas and the Kauravas, Duryodhana sent Sanjay to Yudhishtira to remind him what he was up against. ‘On this side are the great warriors Bhishma and Drona and Karna. Think again. Withdraw, for you will surely lose the war.’

  Yudhishtira ignored these remarks and with his brothers sent messengers inviting kings to join his side.

  Kings from across Aryavarta came with their armies. Soldiers, chariots, horses, elephants converged on Kuru-kshetra like tributaries of rivers to join either the Pandavas or the Kauravas.

  Among them was Shalya, king of Madra, maternal uncle of Nakula and Sahadeva.

  On the way to the battlefield, Shalya was pleasantly surprised to find arrangements made to feed his soldiers, his horses and his elephants. ‘It is indeed a pleasure to fight for a commander who takes such good care of his armies,’ he said, assuming that the arrangements were made by the Pandavas.

  It turned out that the arrangements for his soldiers, his horses and his elephants were made by the Kauravas. Having partaken of the Kauravas’ hospitality, Shalya was obliged to fight on their side against his own nephews.

  ‘This is terrible,’ he cried.

  ‘No,’ said Krishna with a smile, ‘this is an opportunity. They will, for sure, ask you to serve as Karna’s charioteer, to humiliate the Pandavas and to inflate Karna’s ego. Do so without argument and when you ride out into the battlefield, make Karna insecure by repeatedly praising Arjuna. Insecure men make terrible warriors.’

  Yudhishtira sent word to everyone on the Kaurava side that anyone who did not approve of Duryodhana’s actions was allowed to fight on his side.

  Two sons of Dhritarashtra did not approve of Duryodhana’s actions: Vikarna, born of Gandhari, and Yuyutsu, born of a maid. Both had argued against Draupadi being staked in the game of dice. Both had lowered their eyes when Dusshasana yanked off her sari. Both were in conflict in their minds whether to side with dharma or stay faithful to the family.

  Yuyutsu decided to move over to the Pandavas. Vikarna, however, stayed faithful to Duryodhana. He was among the hundred Kauravas killed by Bhima. Killing him was the most difficult.

  Some say that the king of Madra deliberately went across to the other side where the probability of victory was higher. Whatever be the case, Krishna gives Shalya a way to redeem himself by serving Pandava interests even while fighting for the Kauravas. His advice that Shalya should try and demoralize Karna is perhaps the earliest reference to psychological warfare, a case of making the enemy nervous before the fight.

  In the Mahabharata, as in the Ramayana, great stress is given on the struggle between family and righteousness. In the Ramayana, two brothers of Ravana argue Gathering over which is the better side to fight on. Kumbhakarna feels family is foremost and fights for Ravana. Vibhishan feels righteousness is foremost; he defects and fights for Ram. In the Mahabharata, Vikarna stays loyal but Yuyutsu changes sides. At the end of the war, Yuyutsu becomes the administrator of Hastina-puri.

  74

  One or the other side

  Some Yadavas who followed Kritavarma decided to side with the Kauravas, while others who followed Satyaki decided to side with the Pandavas.

  Nobody was sure on which side Krishna, and the Yadavas who followed him, would fight. Both Duryodhana and Arjuna went to Dwaraka determined to get him on their side. Duryodhana was sure to get Krishna’s help because his daughter, Lakshmani, had married Krishna’s son, Samba. Arjuna was sure to get Krishna’s help because he had married Krishna’s sister, Subhadra.

  Duryodhana was the first to enter Krishna’s chambers in Dwaraka. He found Krishna taking a nap, so he sat at the head of Krishna’s bed. Arjuna came later and sat at the foot of the bed. Krishna woke up and smiled on seeing Arjuna, ‘What do you seek?’ he asked.

  ‘I came first,’ shouted Duryodhana, nervous that Arjuna would get something that he wanted. ‘Ask me first what I want.’

  ‘No,’ said Krishna calmly. ‘You may have come first but I saw Arjuna first, so I shall ask him first.’ Turning to Arjuna he asked, ‘What do you want? My army or me unarmed?’

  ‘You, Krishna, I want you, beside me, when I fight the Kauravas,’ said Arjuna without a moment’s hesitation.

  Duryodhana heaved a sigh of relief. He wanted the battalion that Krishna led known as the Narayani. With this army, he had eleven armies fighting for the Kauravas. The Pandavas had only seven. Victory was his for sure.

  Arju
na was happy because more than the might of arms he valued the power of strategy. One Krishna was more than all the armies of the Pandavas and Kauravas put together.

  The seven armies fighting on the Pandava side were led by Dhrishtadyumna, twin brother of Draupadi, who was assisted by seven commanders: Arjuna, with Krishna as his charioteer; Virata, king of Matsya; Sahadeva, king of Magadha; Drupada, king of Panchala; Satyaki, a Yadava chieftain; Dhristaketu, king of Chedi; Vrihatkshatra and his four brothers, rulers of Kekaya.

  The eleven armies fighting on the Kaurava side were led by Bhishma who was assisted by eleven commanders: Kripa, of the Gautama clan of priests; Drona, of the Bharadvaj clan of priests; Ashwatthama, son of Drona, ruler of the northern half of Panchala; Karna, king of Anga; Shakuni, king of Gandhara; Shalya, king of Madra, maternal uncle of Nakula and Sahadeva; Jayadhrata, king of Sindhu, husband of Gandhari’s daughter, Dusshala; Kritavarma, a Yadava chieftain; Bhurishrava, from Bahlika, a kingdom established by Shantanu’s younger brother; Sudakshina of Trigarta and his dreaded charioteers; and Srutayudha of Kalinga. Later, those who were killed were replaced by Bhagadatta of Pragjyotisha, Brihadbala of Koshala, Vinda and Anuvinda of Avanti and Nila of Haihaya.

  Krishna offers Arjuna two things: what he is and what he has. Arjuna chooses what Krishna is. Duryodhana is happy with what Krishna has. This divide between him and his, me and mine, what one is and what one has, is the difference between seeking the soul and being satisfied with matter.

  All their life, the Kauravas live in wealth but their life is full of envy and rage and bitterness. For most of their life, the Pandavas live in poverty, in forests, in exile, as dependants in the house of their uncle, but their life is full of learning. Thus, Vyasa shows how the presence of Lakshmi, goddess of wealth, drives away wisdom. And how poverty can, if one chooses to, bring Saraswati, goddess of knowledge, into our lives which will, if allowed to, bring wisdom as well as wealth.

  75

  On neither side

  Duryodhana then went to Krishna’s elder brother, Balarama. ‘Join me,’ said Duryodhana, ‘I was unable to marry your sister and my son was unable to marry your daughter. I have never had the joy of having you by my side. So please fight on my side against my wicked cousins.’

  Before Balarama could reply, Bhima came before Duryodhana and said, ‘It is Duryodhana who is unrighteous and wicked for it is he who clings to our lands. Join us, Balarama, fight with us, beside your brother. You know your brother is always right.’

  Balarama looked at the two mighty men before him. Both were his cousins. He had taught them the art of fighting with the mace.

  With eyes full of sorrow and love, he looked at the two men and said, ‘Such anger, such hate, against your own family. And for what? A piece of land. Let go, Bhima. Let go, Duryodhana. Embrace and become friends. Enjoy this world together. Eat, drink and dance together. Forget this war, forget the gambling, and let bygones be bygones.’ Balarama looked at the two cousins and saw the anger and rage in their hearts. Neither was willing to give up their hatred. ‘Fools. Vengeance will never take away sorrow. It will breed more anger.’

  Balarama then took a decision. He would fight for neither side. He would instead go on a pilgrimage. As he left he advised his students, ‘If you have to fight, fight by upholding the rules of warfare that I have taught you. Never strike anyone below the waist. Never strike anyone in the back. Never strike anyone who is unarmed or helpless. Fight among equals and win by upholding the rules. Therein lies glory.’

  As Arjuna was leaving Dwaraka, Krishna’s brother-in-law, Rukmi, told him, ‘Do not be afraid of the Kauravas. I have a great bow given to me by the gods. With me by your side, you will surely defeat them.’

  Arjuna did not like Rukmi’s suggestion that he was afraid of his cousins. ‘I don’t want you on my side. I can manage very well without you,’ he snapped.

  A humiliated Rukmi then went to Duryodhana who turned him away too. ‘I will not accept what the Pandavas reject,’ said the eldest Kaurava.

  Thus two men did not fight in the war. One because he refused to side with either; the other because he was rejected by both.

  Balarama does not fight because he opposes the war on principle. Rukmi does not fight because of injured pride. Refusal to wage war is thus not always based on noble intentions.

  Balarama’s refusal to fight has made him in the eyes of many scholars a form of Shiva, the ascetic, who is indifferent to worldly affairs and feels there is no value to the petty politics of human society. In Jain traditions, he is considered superior to Krishna because he refuses to fight. Hence it is foretold that in his next life he will become a Tirthankara, the supreme being who makes the bridge out of the material world. Krishna will become one much later. In some Buddhist traditions, Balarama is the Buddha, the wise but distant one, who is impatient with man’s frailties, while Krishna is Bodhisattva, the wise and compassionate one, who understands and empathizes with the frailties of man.

  76

  The gathering of forces

  The day of battle dawned. The Pandavas had spent the night praying to Durga, goddess of war. They then took their places in Kuru-kshetra.

  Meanwhile, in the palace, Dhritarashtra’s charioteer, Sanjay, was blessed with divine sight so that he could see all that was happening in the battlefield and narrate it to his blind master and his blindfolded wife.

  Almost all the kings of Bharata-varsha could be seen on the battlefield, standing on one side or the other. There were seven divisions on the Pandava side led by Dhrishtadyumna, Draupadi’s twin brother, while there were eleven divisions on the Kauravas’, led by Bhishma. Each division, known as Akshouhini, comprised chariots, elephants, horsemen and foot-soldiers. For every chariot there was one elephant, three horsemen and five foot soldiers.

  Every division was led by a commander known as a Maharathi who carried a conch-shell trumpet, blowing which he demonstrated his stamina to cheer his followers and scare his enemies. Every commander also had a banner by which he could be identified. Every warrior held his own favourite weapon, either a sword, a spear, a mace or a bow.

  The Pandavas stood facing the east so that when the sun rose, they shone like gold.

  Before the war started, the rules of war were announced: that the fight would take place only between dawn and dusk, that no animals would be hurt unless they proved a direct threat, many warriors would not fight a single warrior, no one would fight an unarmed warrior, a woman would not enter the battlefield and if she did no one would raise weapons against her, and no one would interfere when two warriors were locked in a duel.

  Then the leaders of both armies invited warriors to change sides or stay out if they wished to. Yuyutsu, son of Dhritarashtra by a maid, left the Kaurava ranks and joined the Pandavas.

  Yudhishtira walked up to the Kaurava army and fell at the feet of Bhishma and Drona. ‘I seek your blessings,’ he said, ‘so that I fight as a warrior should. And I seek your forgiveness for I will now see you as my enemy and strike you with my weapons.’ Bhishma and Drona hugged the gentle son of Pandu and mourned the terrible situation they were in: they were participating in a war where father would fight sons, brother would fight brother, uncle would fight nephew, friend would fight friend. This was a war that would mark the end not just of one household but of an entire civilization.

  An Akshouhini included 21,870 chariots and chariot-riders, 21,870 elephants and riders, 65,610 horses and riders, and 109,350 foot-soldiers (in a ratio of 1:1:3:5). The combined number of warriors and soldiers in both armies was approximately four million.

  Located 150 kilometres north of Delhi, Kuru-kshetra was once marked by five ancient lakes, the Samata Panchaka. These were dug by Parashurama and filled with the blood of Kshatriyas who he killed to avenge the death of his father.

  In Haryana is a folktale as to how the land where the war was fought came to be selected. Krishna asked Bhima, a simpleton, to find a land that was beyond redemption. Bhima found a barren land where the f
armer had died. Rather than cremating his son, the old father was more interested in tilling the dry land. And the widow, rather than mourning the death of her husband, was more interested in eating the share of food she had cooked for him. Such a land, Bhima concluded, was beyond redemption. Hence this land was most suitable for fighting the war of wars.

  Kshatriya warriors were identified by the mark on the banner that fluttered above their chariots.

  Name of warrior

  Insignia

  Yudhishtira

  Crescent moon

  Bhima

  Lion

  Arjuna

  Monkey

  Nakula

  Antelope

  Sahadeva

  Swan

  Krishna

  Hawk

  Balarama

  Palm tree

  Abhimanyu

  Deer

  Ghatotkacha

  Wheel

  Ashwatthama