The Mahabharata (17 page)

Arjuna immediately answered, “You must be on my side, even if you do not fight. I do not want the million soldiers.”

Duryodhana was happy to get the million soldiers, feeling that Arjuna must be a fool to choose one person, who was not going to fight, instead of a million soldiers. He thanked Krishna profusely and left.

Hearing of the preparations for war, Salya, one of the most powerful kings and father of Madri, the second wife of Pandu, left his capital with his retinue and troops to meet Yudhistira and offer his support. Knowing of his movements through his spies, Duryodhana organized receptions for him all along the way. Arches were put up with floral decorations, luxurious pavilions were constructed where Salya and his retinue could rest, and where food and drinks were served liberally by Duryodhana's servants, well trained in hospitality.

Salya assumed these were all arranged by Yudhistira and
said, “Let those responsible for these excellent arrangements come before me, as I wish to reward them.”

The servants rushed to convey this request to Duryodhana, who lost no time in coming before Salya to declare that he had made all the arrangements for his comfortable journey. Salya was surprised, but pleased. “Your arrangements are heavenly. What can I do for you in return?”

Duryodhana had been awaiting that question and immediately replied, “I want you to lead our army.”

Salya was again surprised but said, “Very well, I shall be the leader of your army. What else?”

“I need nothing more,” replied Duryodhana.

At this, Salya said, “I must first visit Yudhistira and greet him, and will join you afterwards.”

Duryodhana replied, “Come back soon, and don't let Yudhistira hold you on any pretext.”

Salya met Yudhistira, and they had a long talk. On hearing of Salya's promise, Yudhistira said, “You have given your word to Duryodhana and have to keep it, no doubt; but I must ask a favour of you. Will you grant it?”

“Yes,” replied Salya.

“Although what I am proposing is not quite ethical, you will have to do it for my sake,” said Yudhistira. “As I foresee it, there will be a single combat during the war, between Arjuna and Karna. At that time, you must drive Karna's chariot, and utilize that occasion to utter remarks and warnings that will dispirit Karna and make him feeble and irresolute. I want Arjuna to win. This is an improper request, I know, but please do it for my sake.”

Salya gave his assurance that he would discourage Karna at a crucial moment and, after wishing the Pandavas victory in the coming conflict, he left.

T
HE PRIEST
who had been sent to Duryodhana's court was received with due honour and respect and seated properly. After all the formal preambles and the exchange of respectful greetings, the priest launched into a narrative of the situation. “Our Pandavas are not eager for a war; all that they want is their share of the kingdom, legitimately due to them. In all justice they should be invited to take their share. There need be no war; it is unnecessary. But if the Kauravas prefer a war, it will be their end, let me assure you. Seven akshaunis
*
have already assembled, ready to fight the Kauravas, only waiting for the command. There are others, each one with the strength of a thousand akshaunis of troops, such as Satyaki, Bhimasena, and the twins. Add to these the
mighty Arjuna and Vasudeva's son, Krishna, whose wisdom is worth all the might of eleven and more divisions. I am only mentioning that they are all there. They will return to their peaceful avocations if you so decide.”

Bhishma was the first to answer. “How fortunate that they desire only peace. What you have said is all true; but your words are rather sharp. Perhaps because you are of the priestly class and employ words as a weapon, and also perhaps you have been instructed to speak thus. Everyone knows that lawfully the Pandavas must get back everything, and Arjuna is invincible once he is provoked….”

At this point Karna interrupted angrily, “Oh, Brahmin, don't forget that Sakuni played on behalf of Duryodhana as agreed by Yudhistira, won the game, and Yudhistira went into exile as stipulated. If the Pandavas had won, Duryodhana would have experienced the same fate. But he would have respected the pledge, unlike Yudhistira who has now the support of Matsyas, Panchala, Yadavas,
*
and the rest, and on the strength of it wishes to demand the kingdom. Know you, O Brahmin, if it is a matter of justice, and properly approached, Duryodhana would yield the whole earth. If the great Pandava brothers wish to get back their kingdom, they should spend the stipulated time in the forests, and then come and ask. If they are hot-headed enough to want a war, they will learn their lesson.”

Bhishma replied, “Your talk in this manner will not help. How could you forget even the recent encounter, when Arjuna fought the six of us single-handed? If we act rashly we shall suffer.”

Dhritarashtra silenced everyone, and said, “No more discussion on this subject. O Brahmin, our answer will be brought by Sanjaya. You don't have to wait any further for our reply. You may depart….” And he immediately ordered all the honours due to a departing messenger.

Sanjaya was summoned and briefed elaborately, and the concluding advice was, “Say nothing to them that may be unpalatable or provoke a war.”

In due course, Sanjaya reached Upaplavya, on the outskirts of the Virata capital, where the Pandavas were residing. There he presented ceremonial greetings and good wishes from Dhritarashtra, an inevitable formality even in the worst of times. After these courtesies Yudhistira, seated in the midst of his allies and supporters, ordered Sanjaya to speak openly of his mission.

Sanjaya said, “This is what our King and his wise counsellors, Bhishma and the rest, desire—peace, long-lasting peace between the Pandavas and the Kauravas.”

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

Sanjaya replied, “Life is transient, and your fame and name will live forever. I will convey your demand in strong terms, but here is my own suggestion—if they will not yield your share, I think it would be preferable for you to live on alms anywhere than acquire sovereignty by force. If you had so wanted, you once had the whole army under your control and could have easily defeated your gambling cousins and stuck to your throne. But you let that opportunity pass. Why? Because you would not commit an unrighteous act, and the same principle should be observed even now. Please avoid a war, which will result in the death of Bhishma,
Drona, Kripa, and all our elders in addition to Karna, Duryodhana, and Aswathama. Think for a moment. What happiness will you get out of this strife and victory, O Great One, tell me?”

“As a kshatriya,” Yudhistira said, “I would be failing in my duty if I did not take back my kingdom by persuasion or… if driven to it, by force. Now I have no misgivings or doubts on this issue. However, here is Krishna, the Omniscient. Let him say what would be right, whether to fight or seek peace on any condition.”

Krishna turned to Sanjaya. “Yudhistira has displayed all these years nothing but forbearance, while Dhritarashtra's sons have displayed nothing but covetousness, and now it is time to act and seek proper remedies. The entire universe and all nature functions and keeps life growing only by a proper balance of action and reaction. Otherwise, creation will collapse. You can't pretend to be better informed in codes of conduct than either I or Yudhistira. If you were so fully versed in niceties of behaviour, why did you look on when Draupadi was humiliated before the assembly hall? You never lectured on morality or law at that time. Did you make any effort then to arrest that lewd speech of Karna's? Why do you wax eloquent now on righteousness? The sons of Pandu are ready to wait upon Dhritarashtra, but they are also prepared for war. Let Dhritarashtra decide.”

Yudhistira said, “We want our share of the kingdom or at least a gesture of fair play. Give us five villages, one for each of us brothers, and leave us alone. Even that will end our quarrel.”

After this, Sanjaya bade a ceremonious farewell and left.

Sanjaya reached Hastinapura at night and immediately went to the palace. He told the gatekeeper of the inner apartments, “Inform the King that Sanjaya is come. It is a matter of urgency. If the King is not resting, but awake,
make it known that I have arrived from the Pandavas and must see him. Do not delay.” The porter came back and asked him to go in.

The King greeted him. “Oh, welcome back; why should you have waited for permission to enter, one who needs no permission, but may at all times enter?”

Sanjaya immediately began his report. “Pandu's son desires the return of his kingdom forthwith.” Then he launched into a praise of Yudhistira's firmness in the grasp of virtues and concluded, “O King, you have earned a bad reputation everywhere, and will reap the rewards of it in this and the next world. Supporting your evil-minded son, you hope to keep your ill-gotten wealth and territories. When your son goes to perdition, he is going to drag you along with him….”

Dhritarashtra was disturbed by Sanjaya's talk. He turned to an attendant and said, “Bring Vidura at once. I must see him this very second.” When Vidura came, the King felt relieved, hoping that he would have some soothing words for him, although Vidura always spoke the blunt truth. Dhritarashtra said, “Tell me what may be done for one who has lost sleep, burning with anxiety. Advise me properly, Vidura. What course should I adopt now, in justice to the Pandavas and beneficial to the Kauravas? I am aware of my lapses in judgement, and I come to you with an anxious heart. Tell me truly what you think Yudhistira has in mind.”

“Even unasked, one should speak only the truth, O Great King. Do not pursue a line of action which is clearly unjust; happiness lies only in doing the right action. He whom the gods wish to destroy will first be deprived of his good sense, and then he will stoop to perform the worst act. Endowed with qualities that make him fit to rule the three worlds, Yudhistira is waiting for your word and will be obedient to you if you are fair and just. Let him rule the world; banish your viper-like sons. Yudhistira is your rightful heir. Give him his kingdom and also yours without any delay, and you
will be happy. Disown Duryodhana and you will be happy.”

Dhritarashtra, somehow, did not mind this advice, but changed the topic and went on to examine some subtle philosophical points. “Sacrifice, study, charity, truth, forgiveness, mercy, and contentment constitute the eight different paths of righteousness, they say, but which one is most important?”

After answering his enquiry and occasionally throwing in an ancient tale to illustrate his point, Vidura would come back to the same refrain, asking, “If you rely on Duryodhana, Sakuni, and Dussasana to rule your kingdom, how can you hope for happiness or peace of mind?”

Dhritarashtra would dodge the issue, replying, “Man is not a disposer of his destiny. The Creator has made man a slave to fate and so what is… ?”

Whatever the question, Vidura would have a ready answer, and at some point sandwich it with advice to cast away Duryodhana.

Dhritarashtra got quite used to this kind of response, but slurred over it. “How are men to be classified?” he would ask, and Vidura would say, “Manu the Lawgiver has classified seventeen kinds of foolish men, such as those who strike the air with their fist or attempt to bend the rainbow. O King, the Pandavas will be your real saviours.”

“The gods, men of equanimity, and the learned, prefer ‘high families'… I ask you, Vidura, what are those ‘high families' they speak of?”

Vidura would immediately start reciting, “Asceticism, self-restraint, knowledge of the Vedas, etc., etc.; those families in which these seven virtues exist are regarded as high,” and would return to this theme… “On that fateful day of gambling, did I not tell you, but Your Majesty spurned my words. O King, cherish the sons of Pandu who have suffered untold privations in exile.”

And Dhritarashtra would ask, his appetite for spiritual enquiry seeming insatiable, “What are the true marks of a
Yogi?” or “When does desire cease to operate?” For all questions Vidura found detailed answers. The major part of the night was thus spent in philosophical enquiries.

Finally Dhritarashtra admitted, “I agree with everything you say. My heart is inclined towards the Pandavas exactly as you desire, but as soon as I am near Duryodhana, it goes the other way. I am helpless, I do not know what to do. I cannot escape fate, which will finally drag me where it will. My own efforts will be futile, I know. If there is still any subject untouched by you, please continue. I am ready to listen. Your talk calms my mind.”