Arjuna

by Anuja Chandramouli

  At this critical juncture, the Queen Mother, Satyavati, suggested that the young wives of Vichitravirya be impregnated by her other son, who was none other than Veda Vyasa. The famed sage was born to her of Sage Parashara, in her youth. Bhishma listened with wonder to her story and said, ‘Mother, your wisdom is unparalleled. The scriptures have stated that one of the principle duties of a Kshatriya is to ensure that his line does not die out. If circumstances prevent him from doing his duty, it is recommended that his wife bear children with a worthy man who is the equal or superior of her husband and the offspring will carry on the name of the husband. The Kuru line will be eternally grateful to the noble Veda Vyasa if he would honour us by blessing Vichitravirya’s wives so that they bear worthy sons.’

  Satyavati summoned her son, who had already gained fame for classifying the Vedas. Vyasa dutifully arrived and stood ready to do her bidding. He agreed to help the Kurus and ensure the continuity of their line, provided Ambika and Ambalika were willing to accept him despite his unattractive face, unkempt appearance and unwashed body with its powerful odour. That night, Ambika was so appalled at the venerable Brahmin’s appearance and his lack of hygiene, that she kept her eyes tightly closed throughout their time together.

  Emerging from the bedchamber, Vyasa said to the anxious Satyavati, ‘Ambika will bear a noble son, but he will be blind’. The Queen was aghast and begged him to father another child with Ambalika, as a blind man could hardly be expected to take on the mantle of kingship. Vyasa consented and went to visit Ambalika. The young lady masked her loathing of the unappealing Brahmin better than her sister had done, although the effort turned her pale and wan. Consequently, Vyasa foretold that the son born to her would be pale in appearance but a mighty warrior.

  Satyavati was satisfied with her son’s labours but just to be safe, she requested him to provide another son for the Kuru line. But by then Ambika had enough and sent in her maid instead, dressed in her apparel. Vyasa was not fooled, however, and blessed the maid with a virtuous son. Thus were born, of three women, Dhritarashtra with the unseeing eyes, Pandu the pale one, and Vidura the wise.

  Pandu was placed on the throne when he came of age. The young ruler was assisted ably by Bhishma in the considerable task of governing his kingdom. Pandu was a model ruler and undertook many military campaigns which expanded the boundaries of the Kuru kingdom and filled the royal coffers in ample measure. He had two good wives, Kunti and Madri. Life was good, and for a time it appeared that providence had only its bounties to shower on the young King. But flighty fortune was not a loyal mistress to Pandu. Storm clouds darkened the horizon, casting their pall on his future and signalling tumultuous times for him and his line.

  One day, Pandu went out hunting to relax from the challenges of government. Lost in the pleasure of the hunt, his cares slipped away even as bloodlust warmed his blood and inflamed his senses. Suddenly he came upon a handsome deer sporting with its mate. Pandu took aim and let fly an arrow that flew true to its target and inflicted a mortal wound on the unsuspecting creature. As implacable fate would have it, the deer that lay in its death throes was in fact a rishi’s son, who was himself a powerful ascetic. He had taken the form of a deer to camouflage the act of love with his wife in the sylvan glade. Made to die violently at that climactic moment, he directed his vengeful wrath at Pandu and cursed him: ‘Unworthy One! Since you saw it fit to take the life of an innocent creature at such an inopportune moment, you too, shall forfeit your life when you clasp your mate in sexual embrace’.

  Utterly dismayed, Pandu tried in vain to placate the dying ascetic, pleading, ‘Alas! I was only trying to capture my quarry, using the gifts of a hunter and a Kshatriya. Show mercy for I do not deserve such a fate!’ But his pleas were in vain.

  The deer-sage was adamant, ‘It is not becoming of a Kshatriya Prince to kill his prey when it is at its most vulnerable and without the means to defend itself. Such deplorable conduct ought to be punished as an example to others who are carried away by bloodlust and forget to stay true to the dictates of dharma. You deserve your fate.’ Thus spewing the venom of his terrible anger on the ill-fated Prince, he breathed his last.

  Bemoaning the turn of affairs, Pandu decided to retire from kingship and become a wandering ascetic. He took to severe austerities to cleanse his soul of the debilitating misery and grief that threatened to overwhelm him. His two wives refused to remain behind and swore to follow him to the ends of the earth as their lives were irrevocably tied to his for better or for worse. Much to the sorrow of the royal household and the people of the kingdom, King Pandu left, never to return.

  The life of an ascetic, despite the tremendous hardships involved, suited Pandu and his wives, far removed from the decadent luxuries and worldly cares of the court. However, Pandu still had one worry and it gnawed within him, destroying the very peace of mind for which he had abandoned all his royal trappings. He confided his distress to his wife Kunti, saying, ‘It is my duty to produce worthy sons who will carry on my name, make amends for my sins and enhance my legacy. Manu himself has asserted that a man who leaves this earth without begetting sons, is derelict in his duty. It is truly unfortunate that I am unable to fulfil this one requirement essential for passage to heaven.’

  ‘Let us pray to the Gods for a solution, my Lord,’ said Kunti, unwavering in her faith in divine beneficence.

  ‘We will pray. But I have given this matter much thought and I want you to bear my children by mating with a worthy man of your choosing. The scriptures condone this practice and so neither of us will incur sin thereby,’ spoke the suffering Prince.

  ‘How can you even suggest such a thing?’ Kunti asked, repulsed by the suggestion. ‘Not even in my thoughts could I entertain another man! I belong solely to you and death shall claim me before I allow even a man’s shadow to touch me!’

  ‘You must not allow emotions to cloud your thinking, Kunti. I am well aware that I am married to the most virtuous woman in the three worlds. But listen carefully to what I say. There is nothing wrong with what I suggest. In days of yore, women were not subject to the restrictions that have resulted in their leading such cloistered lives as they do today. They were allowed to move about freely and have as many partners as they pleased, marital status notwithstanding. It may seem strange to us with our rigid rules regarding sexual intercourse, but in those days, people behaved like the animals we see around us and were uninhibited where their bodily needs were concerned. Nobody considered such behaviour sinful, and passions like anger and jealousy simply did not exist. It was considered a natural and healthy practice in keeping with the original laws of dharma. And then things changed abruptly when the Rishi Svetaketu enforced new laws about morality and sexuality.’

  ‘What happened to bring about the change?’ Kunti asked, fascinated despite herself.

  ‘One day, a Brahmin took his mother’s hand in the presence of both Svetaketu and his own father and suggested that he be allowed to lie with her. Svetaketu was outraged, even though his father told him to calm down since women were allowed to indulge their sexual desires. Perhaps his own unresolved feelings for his mother, coupled with guilt, fuelled his resentment. Be that as it may, Svetaketu refused to be mollified. He decreed that henceforth women would be faithful to their spouses and practice fidelity. Failure to do so would be akin to killing an unborn child nestling in the womb. Straying men would also incur sin. Thirdly, a woman who failed to conceive, ignoring the wishes of her husband, would be guilty of the same sin.’

  ‘Perhaps there is a solution to our dilemma, my Lord,’ said Kunti, who had been listening thoughtfully.

  An intrigued Pandu listened avidly as she, in turn, told a remarkable story. ‘As a young girl, my father entrusted upon me the onerous task of looking after the sage Durvasa, for the duration of his visit to the kingdom. As you know, the sage is famed for his choleric temper, which he is quick to lose and the vehemence of his potent curses, which he is even quicker to pronounce. Having catered to ev
ery whim of the cantankerous sage, I earned his goodwill. Perhaps his yogic powers enabled him to divine what it was that I would need most in the future and he taught me an occult, son-bearing mantra. This enabled me to summon any of the Gods and bid them to bless me with a son. At the time, I was pleased to have carried out my duty without being cursed into oblivion and did not grasp the magnitude of the blessing. But now, I believe it can be the answer to our problem.’

  Pandu was overjoyed with his wife’s tale and pleased that the Gods had offered them a way out of their dilemma. It was decided that the mantra would be used by Kunti and Madri to bring forth sons as soon as possible.

  Kunti, ever faithful to her husband’s desires, acceded to his will and invoked the Lord Dharma first, who gave her a son who was his equal in virtue and rightousness. The boy was named Yudhishthira. Then Pandu and Kunti decided to summon Vayu, the Wind God. From his seed issued Bheema, the mighty Pandava Prince whose strength and great physical prowess became legendary from his boyhood.

  The delighted couple, wishing for a warrior son who would be indomitable on the battlefield, performed penances for a year to please Indra, the mightiest of the celestial Devas, and their chosen leader. Indra was known to be a tad arrogant and despite the mantra, would not take kindly to being summoned to carry out the demands of mere mortals. But, having adequately propitiated the Lord of the heavens and incurred his goodwill, Pandu bid Kunti to call upon Indra for a son who would be endowed with his great valour and prodigious skill. And thus, Arjuna was born. When Kunti held this special child in her arms, the very heavens rang with divine voices singing of the magnificent deeds he was destined to perform and petals were showered on the newborn.

  Pandu requested Kunti to teach the mantra to his younger Queen, Madri, who also longed to beget sons. Kunti acceded to the request and Madri invoked the Ashwini twins, who gave her the twins, Nakula and Sahadeva, both of whom were exceedingly handsome and intelligent.

  Pandu was delighted with all five of his sons and was sure they would bring pride and glory to the family name. And among his divine progeny, Arjuna’s star was destined to shine the brightest as he would go on to conquer the world with his incomparable skills as an archer and lay it at the feet of his brothers. He would gain eternal renown as a loyal friend, loving brother, beloved husband, doting father, talented eunuch, and powerful ascetic.

  2

  Early Days

  Pandu’s idyllic sojourn in the forest with his wives and sons was destined to be a short one. The boys thrived in the salubrious clime of the grove and diligently imbibed lessons from the resident sages, who schooled them in the Vedas and the basics of martial arts. Nearly fifteen years passed in this way. But on a beautiful, spring day, tragedy struck out of the blue.

  Intoxicated by the heady charm of spring and his younger wife, Pandu gave in to his carnal desires and drew Madri to him, brushing aside all her pleas. The curse instantly took effect and Pandu breathed his last in his wife’s arms. Kunti and the boys came on the scene and soon the sylvan quietude was shattered by their heartrending cries. Kunti sent the boys to inform the resident ascetics. Following their departure and in the depth of her grief, she gave vent to the jealousy and bitterness that possessed her on account of the preference shown by her husband to his younger wife, ‘O Madri, you are blessed as our husband gave up his life for the forbidden taste of your charms. I only wish you, being aware of the curse, had shown more restraint and desisted from seducing our husband. Be that as it may, as the elder wife, I shall enter the funeral pyre with him and follow him to whatever lies beyond. I entrust you with the charge of looking after our sons. You cannot deny me this right.’

  The devastated Madri disagreed, however. ‘Beloved sister, since I am the accursed one responsible for the death of our husband, it is I who should enter the flames with him. This body of mine, which is responsible for the death of the one dearest to me, deserves to perish. Besides, you are nobler than I and will treat our sons equally, whereas I cannot be impartial. Everyone knows that Sahadeva, despite being from my womb, is your favourite son. It is only right that you live for their sake.’

  Having said this, Madri entered Pandu’s funeral pyre. Kunti did not stop her as she knew that the younger woman spoke nothing but the truth. And so it came to be that Kunti and the Pandavas lost two loved ones on the same day.

  The sages of the forest accompanied the grieving Pandavas and Kunti to Hastinapura, where Bhishma and Vidura took them under their wings. The boys met their cousins, the hundred sons of Dhritarashtra and Gandhari, who were known as the Kauravas, and the other members of the royal household. The residents of the royal palace, as well as the citizens of the land of Kuru, warmed to the Pandavas immediately, impressed by their good looks and noble bearing. However, their Kaurava cousins, especially the eldest one, Duryodhana, took an instant dislike to them. The Pandavas, to Duryodhana’s mind, were using their bereavement to worm their way into the hearts of their subjects and were succeeding in their design. People were already talking about how wonderful and noble they were. Duryodhana told his brothers that, in fact, they looked like the stray dogs that he was fond of stoning to death. He wished he could get rid of these five cousins the same way; but, the Prince informed his brothers, he would probably need a whole mountain to crush the life of the fat one called Bheema, whom he liked the least of the five.

  Duryodhana’s festering sentiments were not shared by anybody other than his brothers. Everyone else seemed to have been bowled over by the five young princes. Elder and Statesman, Bhishma, adored the boys and proclaimed the gentle Yudhishthira to be the very embodiment of dharma. He had similar words of endearment for the other Pandavas, especially the third one, Arjuna. Bhishma went to the extent of saying that Arjuna would perform such marvellous deeds that the world would never forget him or his achievements. It was particularly galling because Bhishma never showered such encomiums about Dhritarashtra’s sons. In fact, whenever he laid eyes upon Duryodhana, he felt the need to launch into lengthy sermons about how he ought to conduct himself. All the Kaurava brothers shared Duryodhana’s sentiments and so relations between the cousins grew increasingly strained.

  Bheema’s formidable physical strength and propensity to show off at the expense of his punier cousins, infuriated them, although it was done with boyish exuberance and not intended to injure anyone. Attempts were made on the young hero’s life, spearheaded by Duryodhana. The Pandavas were deeply saddened. It was after one such nefarious attempt, when Bheema came close to losing his life, that Yudhishthira called his brothers aside and cautioned them, ‘Duryodhana will not stop his scheming until he destroys us completely. We should be constantly alert from this moment on. It is important that we watch each other’s backs and not relax our vigil for an instant.’ The brothers heeded Yudhishthira’s wise words and did their best to follow his strictures in order to survive in the treacherous vipers’ pit that their own family home was turning into.

  Arjuna and Bheema discussed the issue at length as each considered himself the natural protector of the group. ‘Brother Yudhishthira worries too much...’ Bheema informed his younger brother. ‘There is nothing in the three worlds that is as strong as me and I simply cannot be harmed. Duryodhana knows this and that is why he has been trying to take my life. He came close to succeeding by poisoning me and throwing me into the snake-infested river, arranging for poisoned spikes to be placed in the depths for good measure. But not a hair on my head has been harmed and I am a hundred times stronger now than before, thanks to the magic potion of the Nagas, which I imbibed when I landed in their netherworld. And I can also protect the four of you and our mother from those abominable cousins of ours. While I am around, no force on earth can touch any of you.’

  Arjuna felt a twinge of irritation when he heard his brother’s bravado and boasts about his formidable brawn; finally he said with a touch of curtness, ‘Yudhishthira was right to worry. It was sheer luck that the snake bites served as an antidote to Dury
odhana’s poison and that you managed to avoid the spikes. Your strength had little to do with your safe return. We will need much more than just bulging biceps to fight that lot, who are already circling us like predators looking for an exposed spot where they can strike. And I intend to be the shield behind which my loved ones will be safe from all harm.’

  Bheema burst out laughing when he heard the lofty speech made by his not-so-hefty brother, who looked even less hefty when standing next to him. But when he saw his brother’s face darken with anger and realised that Yudhishthira and Kunti would be very upset if they got into a fight, he hastened to add, ‘I am sure that some day in the future you will be a mighty warrior and we will all rely on you to win us a mighty Kingdom and make our beloved cousins look like fools!’

  Arjuna noticed Yudhisthira and the twins approaching, so he allowed himself to be mollified, even as he thought to himself, ‘Bheema does not realise it, but I will be mightier not only than him but every other man as well. Even the Gods dare not dream of fighting me, for I will never ever allow myself to lose a fight.’

  As expected by the brothers and as feared by the elders, a deep chasm developed between the Pandavas and the Kauravas. All attempts to bridge the divide by Bhishma and the other elders, proved futile. All the portents pointed to a bloody conflict at some point in the future as both sides sought to strengthen their positions and warily watched each other.