GANAPATI, THE SCRIBE
BHAGAVAN VYASA, the celebrated compiler of the Vedas, was the son of the great sage Parasara. It was he who gave to the world the divine epic of the Mahabharata.
Having conceived the Mahabharata he thought of the means of giving the sacred story to the world. He meditated on Brahma, the Creator, who manifested himself before him. Vyasa saluted him with bowed head and folded hands and prayed:
"Lord, I have conceived an excellent work, but cannot think of one who can take it down to my dictation."
Brahma extolled Vyasa and said: "O sage, invoke Ganapati and beg him to be your amanuensis." Having said these words he disappeared. The sage Vyasa meditated on Ganapati who appeared before him. Vyasa received him with due respect and sought his aid.
"Lord Ganapati, I shall dictate the story of the Mahabharata and I pray you to be graciously pleased to write it down."
Ganapati replied: "Very well. I shall do as you wish. But my pen must not stop while I am writing. So you must dictate without pause or hesitation. I can only write on this condition?"
Vyasa agreed, guarding himself, however, with a counter stipulation: "Be it so, but you must first grasp the meaning of what I dictate before you write it down."
Ganapati smiled and agreed to the condition. Then the sage began to sing the story of the Mahabharata. He would occasionally compose some complex stanzas which would make Ganapati pause a while to get at the meaning and Vyasa would avail himself of this interval to compose many stanzas in his mind. Thus the Mahabharata came to be written by Ganapati to the dictation of Vyasa.
It was before the days of printing, when the memory of the learned was the sole repository of books. Vyasa first taught the great epic to his son, the sage Suka. Later, he expounded it to many other disciples. Were it not so, the book might have been lost to future generations.
Tradition has it that Narada told the story of the Mahabharata to the devas while Suka taught it to the Gandharvas, the Rakshasas and the Yakshas. It is well known that the virtuous and learned Vaisampayana, one of the chief disciples of Vyasa, revealed the epic for the benefit of humanity.
Janamejaya, the son of the great King Parikshit, conducted a great sacrifice in the course of which Vaisampayana narrated the story at the request of the former. Afterwards, this story, as told by Vaisampayana, was recited by Suta in the forest of Naimisa to an assembly of sages under the lead of the Rishi Saunaka.
Suta addressed the assembly: "I had the good fortune to hear the story of the Mahabharata composed by Vyasa to teach humanity dharma and the other ends of life. I should like to narrate it to you." At these words the ascetics eagerly gathered round him.
Suta continued: "I heard the main story of the Mahabharata and the episodic tales contained therein told by Vaisampayana at the sacrifice conducted by King Janamejaya. Afterwards, I made an extensive pilgrimage to various sacred places and also visited the battlefield where the great battle described in the epic was fought. I have now come here to meet you all." He then proceeded to tell the whole story of the Mahabharata in the grand assembly.
After the death of the great King Santanu, Chitrangada became King of Hastinapura and he was succeeded by Vichitravirya. The latter had two sons, Dhritarashtra and Pandu. The elder of the two being born blind, Pandu, the younger brother, ascended the throne. In the course of his reign, Pandu committed a certain offence and had to resort to the forest with his two wives where he spent many years in penance.
During their stay in the forest, the two wives of Pandu, Kunti and Madri gave birth to five sons who became well known as the five Pandavas. Pandu passed away while they were still living in the forest. The sages brought up the five Pandavas during their early years.
When Yudhishthira, the eldest, attained the age of sixteen the rishis led them all back to Hastinapura and entrusted them to the old grandsire Bhishma. In a short time the Pandavas gained mastery over the Vedas and the Vedanta as well as over the various arts, especially pertaining to the Kshatriyas. The Kauravas, the sons of the blind Dhritarashtra, became jealous of the Pandavas and tried to injure them in various ways.
Finally Bhishma, the head of the family, intervened to bring about mutual understanding and peace between them. Accordingly the Pandavas and the Kauravas began to rule separately from their respective capitals, Indraprastha and Hastinapura.
Some time later, there was a game of dice between the Kauravas and the Pandavas according to the then prevailing Kshatriya code of honor. Sakuni, who played on behalf of the Kauravas, defeated Yudhishthira. As a result, the Pandavas had to be in exile for a period of thirteen years. They left the kingdom and went to the forest with their devoted wife Draupadi.
According to the conditions of the game, the Pandavas spent twelve years in the forest and the thirteenth year incognito.
When they returned and demanded of Duryodhana their paternal heritage, the latter, who had in the meanwhile usurped their kingdom, refused to return it. War followed as a consequence.
The Pandavas defeated Duryodhana and regained their patrimony. The Pandavas ruled the kingdom for thirty-six years. Afterwards, they transferred the crown to their grandson, Parikshit, and repaired to the forest with Draupadi, all clad humbly in barks of trees.
This is the substance of the story of the Mahabharata. In this ancient and wonderful epic of our land there are many illustrative tales and sublime teachings, besides the narrative of the fortunes of the Pandavas.
The Mahabharata is in fact a veritable ocean containing countless pearls and gems. It is, with the Ramayana, a living fountain of the ethics and culture of our Motherland.
DEVAVRATA
"You must certainly become my wife, whoever you may be." Thus said the great King Santanu to the goddess Ganga who stood before him in human form, intoxicating his senses with her superhuman loveliness.
The king earnestly offered for her love his kingdom, his wealth, his all, his very life.
Ganga replied: "O king, I shall become your wife. But on certain conditions that neither you nor anyone else should ever ask me who I am, or whence I come. You must also not stand in the way of whatever I do, good or bad, nor must you ever be wroth with me on any account whatsoever. You must not say anything displeasing to me. If you act otherwise, I shall leave you then and there. Do you agree?"
The infatuated king vowed his assent, and she became his wife and lived with him.
The heart of the king was captivated by her modesty and grace and the steady love she bore him. King Santanu and Ganga lived a life of perfect happiness, oblivious of the passage of time.
She gave birth to many children; each newborn babe she took to the Ganges and cast into the river, and then returned to the king with a smiling face.
Santanu was filled with horror and anguish at such fiendish conduct, but suffered it all in silence, mindful of the promise be had made. Often he wondered who she was, wherefrom she had come and why she acted like a murderous witch. Still bound by his word, and his all-mastering love for her, he uttered no word of blame or remonstrance.
Thus she killed seven children. When the eighth child was born and she was about to throw it into the Ganges, Santanu could not bear it any longer.
He cried: "Stop, stop, why are you bent on this horrid and unnatural murder of your own innocent babes?" With this outburst the king restrained her.
"O great king," she replied, "you have forgotten your promise, for your heart is set on your child, and you do not need me any more. I go. I shall not kill this child, but listen to my story before you judge me. I, who am constrained to play this hateful role by the curse of Vasishtha, am the goddess Ganga, adored of gods and men. Vasishtha cursed the eight Vasus to be born in the world of men, and moved by their supplications said, I was to be their mother. I bore them to you, and well is it for you that it was so. For you will go to higher regions for this service you have done to the eight Vasus. I shall bring up this last child of yours for some time and then return it to you as my gift."
After saying these words the goddess disappeared with the child. It was this child who later became famous as Bhishma. This was how the Vasus came to incur Vasishtha's curse. They went for a holiday with their wives to a mountain tract where stood the hermitage of Vasishtha: One of them saw Vasishtha's cow, Nandini, grazing there.
Its divinely beautiful form attracted him and he pointed it out to the ladies. They were all loud in praise of the graceful animal, and one of them requested her husband to secure it for her.
He replied: "What need have we, the devas, for the milk of cows? This cow belongs to the sage Vasishtha who is the master of the whole place. Man will certainly become immortal by drinking its milk. But this is no gain to us, who are already immortal. Is it worth our while incurring Vasishtha's wrath merely to satisfy a whim?"
But she was not thus to be put off. "I have a dear companion in the mortal world. It is for her sake that I make this request. Before Vasishtha returns we shall have escaped with the cow. You must certainly do this for my sake, for it is my dearest wish." Finally her husband yielded. All the Vasus joined together and took the cow and its calf away with them.
When Vasishtha returned to his ashrama, he missed the cow and the calf, because they were indispensable for his daily rituals.
Very soon he came to know by his yogic insight all that had taken place. Anger seized him and he uttered a curse against the Vasus. The sage, whose sole wealth was his austerity, willed that they should be born into the world of men. When the Vasus came to know of the curse, repentant too late, they threw themselves on the sage's mercy and implored forgiveness.
Vasishtha said: "The curse must needs take its course. Prabhasa, the Vasu who seized the cow, will live long in the world in all glory, but the others will be freed from the curse as soon as born. My words cannot prove ineffective, but I shall soften the curse to this extent."
Afterwards, Vasishtha set his mind again on his austerities, the effect of which had been slightly impaired by his anger. Sages who perform austerities acquire the power to curse, but every exercise of this power reduces their store of merit.
The Vasus felt relieved and approached the goddess Ganga and begged of her: "We pray you to become our mother. For our sake we beseech you to descend to the earth and marry a worthy man. Throw us into the water as soon as we are born and liberate us from the curse." The goddess granted their prayer, came to the earth and became the wife of Santanu.
When the goddess Ganga left Santanu and disappeared with the eighth child, the king gave up all sensual pleasures and ruled the kingdom in a spirit of asceticism. One day he was wandering along the banks of the Ganges when he saw a boy endowed with the beauty and form of Devendra, the king of the gods.
The child was amusing himself by casting a dam of arrows across the Ganges in flood, playing with the mighty river as a child with an indulgent mother. To the king who stood transfixed with amazement at the sight, the goddess Ganga revealed herself and presented the child as his own son.
She said: "O king, this is that eighth child I bore you. I have brought him up till now. His name is Devavrata. He has mastered the art of arms and equals Parasurama in prowess. He has learnt the Vedas and the Vedanta from Vasishtha, and is well versed in the arts and sciences known to Sukra. Take back with you this child who is a great archer and hero as well as a master in statecraft."
Then she blessed the boy, handed him to his father, the king, and disappeared.
BHISHMA'S VOW
WITH joy the king received to his heart and his kingdom the resplendent and youthful prince Devavrata and crowned him as the Yuvaraja, the heir apparent.
Four years went by. One day as the king was wandering on the banks of the Yamuna, the air was suddenly filled with a fragrance so divinely sweet that the king sought for its cause, and he traced it to a maiden so lovely that she seemed a goddess. A sage had conferred on her the boon that a divine perfume should emanate from her, and this was now pervading the whole forest.
From the moment the goddess Ganga left him, the king had kept his senses under control, but the sight of this divinely beautiful maiden burst the bonds of restraint and filled him with an overmastering desire. He asked her to be his wife.
The maiden said: "I am a fisherwoman, the daughter of the chief of the fishermen. May it please you to ask him and get his consent." Her voice was sweet as her form.
The father was an astute man.
He said: "O king, there is no doubt that this maiden, like every other, has to be married to someone and you are indeed worthy of her. Still you have to make a promise to me before you can have her."
Santanu replied: "If it is a just promise I shall make it."
The chief of the fisherfolk said: "The child born of this maiden should be the king after you."
Though almost mad with passion, the king could not make this promise, as it meant setting aside the godlike Devavrata, the son of Ganga, who was entitled to the crown.
It was a price that could not be thought of without shame. He therefore returned to his capital, Hastinapura, sick with baffled desire. He did not reveal the matter to anyone and languished in silence.
One day Devavrata asked his father: "My father, you have all that your heart could wish. Why then are you so unhappy? How is it that you are like one pining away with a secret sorrow?"
The king replied: "Dear son, what you say is true. I am indeed tortured with mental pain and anxiety. You are my only son and you are always preoccupied with military ambitions. Life in the world is uncertain and wars are incessant. If anything untoward befalls you our family will become extinct. Of course, you are equal to a hundred sons. Still, those who are well read in the scriptures say that in this transitory world having but one son is the same as having no son at all. It is, not proper that the perpetuation of our family should depends on a single life, and above all things I desire the perpetuation of our family. This is the cause of my anguish." The father prevaricated, being ashamed to reveal the whole story to his son.
Thewise Devavrata realised that there must be a secret cause for the mental condition of his father, and questioning the king's charioteer came to know of his meeting with the fishermaiden on the banks of the Yamuna. He went to the chief of the fishermen and besought his daughter's hand on his father's behalf.
The fisherman was respectful, but firm: "My daughter is indeed fit to be the king's spouse. Then should not her son become king? But you have been crowned as the heir apparent and will naturally succeed your father. It is this that stands in the way."
Devavrata replied: "I give you my word that the son born of this maiden shall be king. And I renounce in his favor my right as heir apparent," and he took a vow to that effect.
The chief of the fishermen said: "O best of the Bharata race, you have done what no one else born of royal blood has you have done till now. You are indeed a hero. You can yourself conduct my daughter to the king, your father. Still, hear with patience these words of mine which I say as the father of the girl.
"I have no doubt you will keep your word, but how can I hope that the children born of you will renounce their birthright? Your sons will naturally be mighty heroes like you, and will be hard to resist if they seek to seize the kingdom by force. This is the doubt that torments me."
When he heard this knotty question posed by the girl's father, Devavrata, who was bent on fulfilling the king's desire, made his supreme renunciation. He vowed with upraised arm to the father of the maiden: "I shall never marry and I dedicate myself to a life of unbroken chastity."
And as he uttered these words of renunciation the gods showered flowers on his head, and cries of "Bhishma," "Bhishma" resounded in the air. "Bhishma" means one who undertakes a terrible vow and fulfils it. That name became the celebrated epithet of Devavrata from that time. Then the son of Ganga led the maiden Satyavati to his father.
Two sons were born of Satyavati to Santanu, Chitrangada and Vichitravirya, who ascended the throne one after the other. Vichitravirya had two sons, Dhritarashtra and Pandu, born respectively of his two queens, Ambika and Ambalika.
The sons of Dhritarashtra, a hundred in number, were known as the Kauravas. Pandu had five sons who became famous as the Pandavas. Bhishma lived long, honored by all as the grandsire until the end of the famous battle of Kurukshetra.
The Family Tree
Santanu
(by Ganga) (by Satyavati)
Bhishma Chitrangada&Vichitravirya
(by Ambika) (by Ambalika)
Dhtitarashtra Pandu
↓ ↓
The Kauravas The Pandavas
AMBA AND BHISHMA
CHITRANGADA, the son of Satyavati, was killed in battle with a Gandharva. As he died childless, his brother, Vichitravirya, was the rightful heir and was duly crowned king. And as he was a minor, Bhishma governed the kingdom in his name till be came of age.
When Vichitravirya reached adolescence Bhishma cast about for a bride for him. And as he heard that the daughters of the king of Kasi were to choose theirhusbands according to the ancient Kshatriya practice he went there to secure them for his brother.
The rulers of Kosla, Vanga, Pundra, Kalinga and other princes and potentates had also repaired to Kasi for the swayamvara, attired in their best. The princesses were so far-famed for beauty and accomplishments that there was fierce competition to win them.
Bhishma was famous among the Kshatriyas as a mighty man-at-arms. At first everyone thought that the redoubtable hero had come merely to witness the festivities of the swayamvara. But when they found that he was also a suitor, the young princes felt themselves let down and were full of chagrin. They did not know that he had really come for the sake of his brother, Vichitravirya.
The princes began to cast affronts at Bhishma: "This most excellent and wise descendant of the Bharata race forgets that he is too old and forgets also his vow of celibacy. What has this old man to do with this swayamvara? Fie on him!" The princesses who were to choose their husbands barely glanced at the old man and looked away.
Bhishma's wrath flamed up. He challenged the assembled princes to a trial of their manhood and defeated them all. And taking the three princesses in his chariot he set out for Hastinapura.
But before he had gone far, Salva, the king of the Saubala country who was attached to Amba, intercepted and opposed him. For that princess had mentally chosen Salva as her husband. After a bitter fight Salva was worsted, and no wonder, as Bhishma was a peerless bowman. But at the request of the princesses Bhishma spared his life.
Arriving in Hastinapura with the princesses, Bhishma made preparations for their marriage to Vichitravirya. When all were assembled for the marriage, Amba smiled mockingly at Bhishma and addressed him as follows: "O son of Ganga, you are aware of what is enjoined in the scriptures. I have mentally chosen Salva, the king of Saubala, as my husband. You have brought me here by force. Knowing this, do what you, learned in the scriptures, should do."
Bhishma admitted the force of her objection and sent her to Salva with proper escort. The marriage of Ambika and Ambalika, the two younger sisters, with Vichitravirya was duly solemnised.
Amba went rejoicing to Salva and told him what had happened: "I have mentally chosen you as my husband from the very start. Bhishma has sent me to you. Marry me according to the sastras."
Salva replied: "Bhishma defeated me in sight of all, and carried you away. I have been disgraced. So, I cannot receive you now as my wife. Return to him and do as he commands." With these words Salva sent her back to Bhishma.
She returned to Hastinapura and told Bhishma of what had taken place. The grandsire tried to induce Vichitravirya to marry her. But Vichitravirya roundly refused to marry a maiden whose heart had already been given to another.
Amba then turned to Bhishma and she sought him to marry her himself as there was no other recourse. It was impossible for Bhishma to break his vow, sorry as he was for Amba. And after some vain attempts to make Vichitravirya change his mind, he told her there was no way left to her but to go again to Salva and seek to persuade him.
This at first she was too proud to do, and for long years she abode in Hastinapura. Finally, in sheer desperation, she went to Salva and found him adamant in refusal.
The lotus-eyed Amba spent six bitter years in sorrow and baffled hope. And her heart was seared with suffering and all the sweetness in her turned to gall and fierce hatred towards Bhishma as the cause of her blighted life.
She sought in vain for a champion among the princes to fight and kill Bhishma and thus avenge her wrongs but even the foremost warriors were afraid of Bhishma and paid no heed to her appeal.
At last, she resorted to hard austerities to get the grace of Lord Subrahmanya. He graciously appeared before her and gave her a garland of ever-fresh lotuses, saying that the wearer of that garland would become the enemy of Bhishma.
Amba took the garland and again be sought every Kshatriya to accept the garland gift of the six-faced Lord and to champion her cause. But no one had the hardihood to antagonise Bhishma.
Finally, she went to King Drupada who also refused to grant her prayer. She then hung the garland at Drupada's palace gate and went away to the forest. Some ascetics whom she met there and to whom she told her sorrowful tale advised her to go to Parasurama as a suppliant. She followed their advice.
On hearing her sad story, Parasurama was moved with compassion and said: "Dear child, what do you want? I can ask Salva to marry you if you wish it."
Amba said: "No, I do not wish it. I no longer desire marriage or home or happiness. There is now but one thing in life for me, revenge on Bhishma. The only boon I seek is the death of Bhishma."
Parasurama moved as much by her anguish as by his abiding hatred of the Kshatriya race, espoused her cause and fought with Bhishma. It was a long and equal combat between the two greatest men-at-arms of the age. But in the end Parasurama had to acknowledge defeat. He told Amba: "I have done all that I could and I have failed. Throw yourself on the mercy of Bhishma. That is the only course left to you."
Consumed with grief and rage, and kept alive only by the passion for revenge, Amba went to the Himalayas and practised rigorous austerities to get the grace of Siva, now that all human aid had failed her. Siva appeared before her and granted her a boon, that in her next birth she would slay Bhishma.
Amba was impatient for that rebirth which would give her heart's desire. She made a pyre and plunged into the fire pouring out the flame in her heart into the scarcely hotter blaze of the pyre.
By the grace of Lord Siva, Amba was born as the daughter of King Drupada. A few years after her birth, she saw the garland of never-fading flowers that still hung at the palace gate and had remained there untouched by anyone through fear. She put it round her neck. Her father Drupada was in consternation at her temerity which he feared would draw on his head the wrath of Bhishma.
He sent his daughter in exile out of the capital to the forest. She practised austerities in the forest and in time was transformed into a male and became known as the warrior Sikhandin.
With Sikhandin as his charioteer, Arjuna attacked Bhishma on the battlefield of Kurukshetra. Bhishma knew that Sikhandin was born as female, and true to his code of chivalry he would not fight him under any circumstance.
So it was that Arjuna could fight screened by Sikhandin and conquer Bhishma, especially because Bhishma knew that his long and weary probation on earth was finished and consented to be vanquished.
As the arrows struck Bhishma in his last fight, he singled out those which had pierced him deepest and said: "This is Arjuna's arrow and not Sikhandin's." So fell this great warrior.
DEVAYANI AND KACHA
IN ancient times, there was a bitter struggle between the devas or gods and the asuras or demons for the lordship of the three worlds. Both belligerents had illustrious preceptors. Brihaspati who was pre-eminent in the knowledge of the Vedas was the guiding spirit of the devas, while the asuras relied on Sukracharya's profound wisdom.
The asuras had the formidable advantage that Sukracharya alone possessed the secret of Sanjivini which could recall the dead to life. Thus the asuras who had fallen in the battle were brought back to life, time and again, and continued their fight with the devas. The devas were thus at a great disadvantage in their long drawn-out war with their natural foes.
They went to Kacha, the son of Brihaspati, and besought his aid. They begged him to win his way into the good graces of Sukracharya and persuade him to take him as a pupil. Once admitted to intimacy and confidence, he was to acquire, by fair means or foul, the secret of Sanjivini and remove the great handicap under which the devas suffered.
Kacha acceded to their request and set out to meet Sukracharya who lived in the capital city of Vrishaparva, the king of the asuras. Kacha went to the house of Sukra, and after due salutation, addressed him thus: "I am Kacha, the grandson of the sage Angiras and the son of Brihaspati. I am a brahmacharin seeking knowledge under your tutelage."
It was the law that the wise teacher should not refuse a worthy pupil who sought knowledge of him. So Sukra acceded and said: "Kacha, you belong to a good family. I accept you as my pupil, the more willingly, that by doing so I shall also be showing my respect for Brihaspati."
Kacha spent many years under Sukracharya, rendering to perfection the prescribed duties in the household of his master. Sukracharya had a lovelydaughter, Devayani, of whom he was extremely fond. Kacha devoted himself to pleasing and serving her with song and dance and pastime and succeeded in winning her affection, without detriment however to the vows of brahmacharya.
When the asuras came to know of this, they became anxious as they suspected that Kacha's object was somehow to wheedle out of Sukracharya the secret of Sanjivini. They naturally sought to prevent such a calamity.
One day, as Kacha was engaged in grazing the cattle of his master the asuras seized him, tore him to pieces and cast his flesh to the dogs. When the cattle returned without Kacha, Devayani was filled with anxiety, and ran to her father with loud lamentations: "The sun has set," she wailed, "and your nightly fire sacrifice has been performed; still Kacha has not returned home. The cattle have come back by themselves. I fear some mishap has befallen Kacha. I cannot live without him."
The fond father employed the art of Sanjivini and invoked the dead youth to appear. At once Kacha came back to life and greeted the master with smiles. Asked by Devayani the reason for his delay, he told her that as he was grazing the cattle the asuras came suddenly on him and slew him. How he came back to life he knew not, but come back to life he did, and there he was.
On another occasion Kacha went to the forest to pluck flowers for Devayani, and again the asuras seized and killed him, and pounding his body to a paste, mixed it up in sea-water. As he did not return even after a long time Devayani went as before to her father who brought Kacha back to life by his Sanjivini, and heard from him all that had taken place.
For the third time again, the Asuras killed Kacha and very cleverly as they thought, burnt his body, mixed the ashes in wine and served it to Sukracharya who drank it, suspecting nothing. Once more the cows returned home without their keeper, and once again Devayani approached her father with her distressful appeal for Kacha.
Sukracharya tried in vain to console his daughter. "Though I have again and again brought back Kacha to life," said he, "the asuras seem bent upon killing him. Well, death is the common lot, and it is not proper for a wise soul like you to sorrow at it. Your life is all before you to enjoy, with youth and beauty and the goodwill of the world."
Devayani deeply loved Kacha, and since the world began, wise words have never cured the ache of bereavement. She said: "Kacha, the grandson of Angiras and the son of Brihaspati, was a blameless boy, who was devoted and tireless in our service. I loved him dearly, and now that he has been killed, life to me has become bleak and insupportable. I shall therefore follow in his path." And Devayani began to fast. Sukracharya, heart-stricken by his daughter's sorrow, became very angry with the asuras, and felt that the heinous sin of killing a brahmana would weigh heavily on their fortunes.
He employed the Sanjivini art and called upon Kacha to appear. By the power of the Sanjivini Kacha dispersed as he was in the wine which was inside Sukracharya's body at the time, regained life, but prevented by the peculiarity of his location from coming out, he could only answer to his name from where he was.
Sukracharya exclaimed in angry amazement: "O brahmacharin, how did you get into me? Is this also the work of the asuras? This is really too bad and makes me feel like killing the asuras immediately and joining the devas. But tell me the whole story."
Kacha narrated it all, in spite of the inconvenience imposed by his position.
Vaisampayana continued: "The high-souled and austere Sukracharya of immeasurable greatness, became angry at the deceit practised on him in his wine, and proclaimed for the benefit of humanity: 'Virtue will desert the man who through lack of wisdom drinks wine. He will be an object of scorn to all, This is my message to humanity, which should be regarded as an imperative scriptural injunction.' Then he turned to his daughter Devayani and said: Dear daughter, here is a problem for you. For Kacha to live, he must rend my stomach and come out of it, and that means death to me. His life can only be bought by my death."
Devayani began to weep and said: "Alas! It is death to me either way. For if either of you perish, I shall not survive." Sukracharya sought a way out of the difficulty. The real explanation of it all flashed on him.
He said to Kacha: "O son of Brihaspati, I now see with what object you came and verily you have secured it! I must bring you out to life for the sake of Devayani, but equally for her sake I must not die either. The only way is to initiate you in the art of Sanjivini so that you can bring me back to life after I shall have died when a way is torn out through my entrails for you. You should employ the knowledge I am going to impart to you and revive me, so that Devayani need not grieve for either of us."
Accordingly Sukracharya imparted the art of Sanjivini to Kacha. Immediately Kacha came forth from Sukracharya's body, emerging like the full moon from a cloud, while the great preceptor fell down mangled and dead.
But Kacha at once brought Sukracharya back to life by means of his newly acquired Sanjivini. Kacha bowed down to Sukracharya and said: "The teacher who imparts wisdom to the ignorant is a father. Besides, as I have issued from your body you are my mother too."
Kacha remained for many more years under the tutelage of Sukracharya. When the period of his vow ended, he took leave of his master to return to the world of the gods.
As he was about to depart Devayani humbly addressed him thus: "O, grandchild of Angiras, you have won my heart by your blameless life, your great attainments and nobility of birth. I have loved you long and tenderly, even while you were faithfully following your vows of a brahmacharin. You should now reciprocate my love and make me happy by marrying me. Brihaspati as well as yourself are fully worthy of being honored by me. "
In those days, it was no uncommon thing for wise and learned brahmana ladies to speak out their mind with honorable frankness. But Kacha said:
"O faultless one, you are my master's daughter and ever worthy of my respect. I got back my life by being born out of your father's body. Hence I am your brother. It is not proper for you, my sister, to ask me to wed you."
Devayani sought in vain to persuade him. "You are the son of Brihaspati," said she, "and not of my father. If I have been the cause of your coming back to life, it was because I loved you as indeed I have always loved you as my husband. It is not fit that you should give up one like me sinless and devoted to you."
Kacha replied: "Do not seek to persuade me to unrighteousness. You are enchanting more so now than ever, flushed as you are with anger. But I am your brother. Pray bid me adieu. Serve unto perfection, ever and always, my master Sukracharya."
With these words Kacha gently disengaged himself and proceeded to the abode of Indra, the king of gods. Sukracharya consoled his daughter.
THE MARRIAGE OF DEVAYANI
ONE warm afternoon, pleasantly tired with sporting in the woods Devayani and the daughters of Vrishaparva, king of the asuras, went to bathe in the cool waters of a sylvan pool, depositing their garlands on the bank before they entered its waters.
A strong breeze blew their clothes together into a huddled heap and when they came to take them up again, some mistakes naturally occurred. It so happened that princess Sarmishtha, the daughter of the king, clad herself in Devayani's clothes. The latter was vexed and exclaimed half in jest at the impropriety of the daughter of a disciple wearing the clothes of the master's daughter.
These words were spoken half in jest, but the princess Sarmishtha became very angry and said arrogantly: "Do you not know that your father humbly bows in reverence to my royal father every day? Are you not the daughter of a beggar who lives on my father's bounty? You forget I am of the royal race which proudly gives, while you come of a race which begs and receives, and you dare to speak thus to me."
Sarmishtha went on, getting angrier and angrier as she spoke till, working herself up into a fit of anger, she finally slapped Devayani on the cheek and pushed her into a dry well. The asura maidens thought that Devayani had lost her life and returned to the palace.
Devayani had not been killed by the fall into the well but was in a sad plight because she could not climb up the steep sides. Emperor Yayati of the Bharata race who was hunting in the forest by a happy chance came to this spot in search of water to slake his thirst. When he glanced into the well, he saw something bright, and looking closer, he was surprised to find a beautiful maiden lying in the well.
He asked: "Who are you, O beautiful maiden with bright earrings and ruddy nails? Who is your father? What is your ancestry? How did you fall into the well?" She replied: "I am the daughter of Sukracharya. He does not know that I have fallen into the well. Lift me up" and she held forth her hands. Yayati seized her hand and helped her out of the well.
Devayani did not wish to return to the capital of the king of the asuras. She did not feel it safe to go there, as she pondered again and again on Sarmishtha's conduct. She told Yayati: "You have held a maiden by her right hand, and you must marry her. I feel that you are in every way worthy to be my husband."
Yayati replied: "Loving soul, I am a kshatriya and you are a brahmana maiden. How can I marry you? How can the daughter of Sukracharya, who is worthy to be the preceptor of the whole world, submit to be the wife of a kshatriya like myself? Revered lady, return home." Having said these words Yayati went back to his capital.
A kshatriya maiden could marry a brahmana, according to the ancient tradition, but it was considered wrong for a brahmana maiden to marry a kshatriya. The important thing was to keep the racial status of women unlowered. Hence anuloma or the practice of marrying men of higher castes was legitimate and the reverse practice, known as pratiloma, i.e. marrying men of a lower caste, was prohibited by the sastras.
Devayani had no mind to return home. She remained sunk in sorrow in the shade of a tree in forest. Sukracharya loved Devayani more than his life. After waiting long in vain for the return of his daughter who had gone to play with her companions, he sent a woman in search of her.
The messenger after a weary search came on her at last near the tree where she was sitting in dejection, her eyes red with anger and grief. And she asked her what had happened.
Devayani said: "Friend, go at once and tell my father that I will not set my foot in the capital of Vrishaparva" and she sent her back to Sukracharya.
Extremely grieved at the sad plight of his daughter Sukracharya hurried to her.
Caressing her, he said: "It is by their own actions, good or bad, that men are happy or miserable. The virtues or vices of others will not affect us in the least." With these words of wisdom, he tried to console her.
She replied in sorrow and anger: "Father, leave alone my merits and faults, which are after all my own concern. But tell me this, was Sarmishtha, the daughter of Vrishaparva, right when she told me you were but a minstrel singing the praises of kings? She called me the daughter of a mendicant living on the doles won by flattery. Not content with this arrogant contumely, she slapped me and threw me into a pit which was nearby. I cannot stay in any place within her father's territory." And Devayani began to weep.
Sukracharya drew himself up proudly: "Devayani," he said with dignity, "you are not the daughter of a court minstrel. Your father does not live on the wages of flattery. You are the daughter of one who is reverenced by all the world. Indra, the king of the gods, knows this, and Vrishaparva is not ignorant of his debt to me. But no worthy man extols his own merits, and I shall say no more about myself. Arise, you are a peerless gem among women, bringing prosperity to your family. Be patient. Let us go home."
In this context Bhagavan Vyasa advises humanity in general in the following words of counsel addressed by Sukracharya to his daughter:
"He conquers the world, who patiently puts up with the abuse of his neighbors. He who, controls his anger, as a horseman breaks an unruly horse, is indeed a charioteer and not he who merely holds the reins, but lets the horse go whither it would. He who sheds his anger just as a snake its slough, is a real hero. He who is not moved despite the greatest torments inflicted by others, will realise his aim. He who never gets angry is superior to the ritualist who faith fully performs for a hundred years the sacrifices ordained by scripture. Servants, friends, brothers, wife, children, virtue and truth abandon the man who gives way to anger. The wise will not take to heart the words of boys and girls."
Devayani humbly told her father: "I am indeed a little girl, but, I hope, not too young to benefit by the great truth taught by you. Yet, it is not proper to live with persons who have no sense of decency or decorum. The wise will not keep company with those who speak ill of their family. However rich they may be, the ill-mannered are really the veritable chandalas outside the pale of caste. The virtuous should not mix with them. My mind is ablaze with the anger roused by the taunts of Vrishaparva's daughter. The wounds inflicted by weapons may close in time; scalds may heal gradually; but wounds inflicted by words remain painful as long as one lives."
Sukracharya went to Vrishaparva and fixing his eyes on him gravely said:
"O king, though one's sins may not bring immediate punishment they are sure, sooner or later, to destroy the very germ of prosperity. Kacha, the son of Brihaspati, was a brahmacharin who had conquered his senses and never committed any sin. He served me with fidelity and never strayed from the path of virtue. Your attendants tried to kill him. I bore it. My daughter, who holds her honor high, had to hear dishonoring words uttered by your daughter. Besides, she was pushed into a well by your daughter. She cannot any more stay in your kingdom. Without her I cannot live here either. So, I am going out of your kingdom."
At these words the king of the asuras was sorely troubled and said: "I am ignorant of the charges laid at my door. If you abandon me, I shall enter fire and die."
Sukracharya replied: "I care more for the happiness of my daughter than for the fate of you and your asuras, for she is the one thing I have and dearer to me than life itself. If you can appease her, it is well and good. Otherwise I go."
Vrishaparva and his retinue went to the tree under which Devayani stood and they threw themselves at her feet in supplication.
Devayani was stubborn and said: "Sarmishtha who told me that I was the daughter of a beggar, should become my handmaiden and attend on me in the house into which my father gives me in marriage."
Vrishaparva consented and asked his attendants to fetch his daughter Sarmishtha.
Sarmishtha admitted her fault and bowed in submission. She said: "Let it be as my companion Devayani desires. My father shall not lose his preceptor for a fault committed by me. I will be her attendant," Devayani was pacified and returned to her house with her father.
On another occasion also Devayani came across Yayati. She repeated her request that he should take her as his wife since he had clasped her right hand. Yayati again repeated his objection that he, a kshatriya, could not lawfully marry a brahmana.
Finally they both went to Sukracharya and got his assent to their marriage. This is an instance of the pratiloma marriage which was resorted to on exceptional occasions. The sastras, no doubt, prescribe what is right and forbid what is wrong but a marriage once effected cannot be made invalid.
Yayati and Devayani spent many days in happiness. Sarmishtha remained with her as an attendant. One day Sarmishtha met Yayati in secret and earnestly prayed to betaken also as his wife. He yielded to her prayer and married her without the knowledge of Devayani.
But Devayani came to know of it and was naturally very angry, She complained to her father and Sukracharya in his rage cursed Yayati with premature old age.
Yayati, thus suddenly stricken with age in the very prime of his manhood, begged so humbly for forgiveness that Sukracharya, who had not forgotten Devayani's rescue from the well, at last relented.
He said: "O king, you have lost the glory which is youth. The curse cannot be recalled, but if you can persuade anyone to exchange his youth for your age the exchange will take effect." Thus he blessed Yayati and bade him farewell.
YAYATI
EMPEROR Yayati was one of the ancestors of the Pandavas. He had never known defeat. He followed the dictates of the sastras, adored the gods and venerated his ancestors with intense devotion. He became famous as a ruler devoted to the welfare of his subjects.
But as has already been told, he became prematurely old by the curse of Sukracharya for having wronged his wife Devayani. In the words of the poet of the Mahabharata:
"Yayati attained that old age which destroys beauty and brings on miseries." It is needless to describe the misery of youth suddenly blighted into age, where the horrors of loss are accentuated by pangs of recollection.
Yayati, who found himself suddenly an old man, was still haunted by the desire for sensual enjoyment. He had five beautiful sons, all virtuous and accomplished. Yayati called them and appealed piteously to their affection:
"The curse of your grandfather Sukracharya has made me unexpectedly and prematurely old. I have not had my fill of the joys of life. For, not knowing what was in store for me I lived a life of restraint, denying myself even lawful pleasures. One of you ought to bear the burden of my old age and give his youth in return. He who agrees to this and bestows his youth on me will be the ruler of my kingdom. I desire to enjoy life in the full vigor of youth."
He first asked his eldest son. That son replied: "O great king, women and servants will mock at me if I were to take upon myself your old age. I cannot do go. Ask of my younger brothers who are dearer to you than myself."
When the second son was approached, he gently refused with the words: "Father, you ask me to take up old age that destroys not only strength and beauty but also as I see wisdom. I am not strong enough to do so."
The third son replied: "An old man cannot ride a horse or an elephant. His speech will falter. What can I do in such a helpless plight? I cannot agree."
The king was angry and disappointed that his three sons had declined to do as he wished, but he hoped for better from his fourth son, to whom he said: "You should take up my old age. If you exchange your youth with me, I shall give it back to you after some time and take back the old age with which I have been cursed."
The fourth son begged to be forgiven as this was a thing he could by no means consent to. An old man had to seek the help of others even to keep his body clean, a most pitiful plight. No, much as he loved his father he could not do it.
Yayati was struck with sorrow at the refusal of the four sons. Still, hoping against hope, he supplicated his last son who had never yet opposed his wishes: "You must save me. I am afflicted with this old age with its wrinkles, debility and grey hairs as a result of the curse of Sukracharya. It is too hard a trial! If you will take upon yourself these infirmities, I shall enjoy life for just a while more and then give you back your youth and resume my old age and all its sorrows. Pray, do not refuse as your elder brothers have done."
Puru, the youngest son, moved by filial love, said: "Father, I gladly give you my youth and relieve you of the sorrows of old age and cares of state. Be happy."
Hearing these words Yayati embraced him. As soon as he touched his son, Yayati became a youth. Puru, who accepted the old age of his father, ruled the kingdom and acquired great renown. Yayati enjoyed life for long, and not satisfied, went later to the garden of Kubera and spent many years with an Apsara maiden.
After long years spent in vain efforts to quench desire by indulgence, the truth dawned on him.
Returning to Puru, he said: "Dear son, sensual desire is never quenched by indulgence any more than fire is by pouring ghee in it. I had heard and read this, but till now I had not realised it. No object of desire, corn, gold, cattle or women, nothing can ever satisfy the desire of man, We can reach peace only by a mental poise beyond likes and dislikes. Such is the state of Brahman. Take back your youth and rule the kingdom wisely and well."
With these words Yayati took his old age. Puru, who regained his youth, was made king by Yayati who retired to the forest. He spent his time there in austerities and, in due course, attained heaven.
VIDURA
THE sage Mandavya who had acquired strength of mind and knowledge of the scriptures, spent his days in penance and the practice of truth.
He lived in a hermitage in the forests on the outskirts of the city. One day while he was immersed in silent contemplation under the shade of a tree outside his hut of leaves, a band of robbers fled through the woods with officers of the king in hot pursuit.
The fugitives entered the ashrama thinking that it would be a convenient place to hide themselves in. They placed their booty in a corner and hid themselves. The soldiers of the king came to the ashrama tracking their footsteps.
The commander of the soldiers asked Mandavya, who was rapt in deep meditation in a tone of peremptory command: "Did you see the robbers pass by? Where did they go? Reply at once so that we may give chase and capture them."
The sage, who was absorbed in yoga, remained silent. The commander repeated the question insolently. But the sage did not hear anything. In the meantime some of the attendants entered the ashrama and discovered the stolen goods lying there.
They reported this to their commander. All of them went in and found the stolen goods and the robbers who were in hiding.
The commander thought: "Now I know the reason why the brahmana pretended to be a silent sage. He is indeed the chief of these robbers. He has inspired this robbery." Then he ordered his soldiers to guard the place, went to the king and told him that the sage Mandavya had been caught with the stolen goods.
The king was very angry at the audacity of the chief of the robbers who had put on the garb of a brahmana sage, the better to deceive the world. Without pausing to verify the facts, he ordered the wicked criminal, as he thought him, to be impaled.
The commander returned to the hermitage, impaled Mandavya on a spear and handed over the stolen things to the king.
The virtuous sage, though impaled on the spear, did not die. Since he was in yoga when he was impaled he remained alive by the power of yoga. Sages who lived in other parts of the forest came to his hermitage and asked Mandavya how he came to be in that terrible pass.
Mandavya replied: "Whom shall I blame? The servants of the king, who protect the world, have inflicted this punishment."
The king was surprised and frightened when he heard that the impaled sage was still alive and that he was surrounded by the other sages of the forest. He hastened to the forest with his attendants and at once ordered the sage to be taken down from the spear. Then he prostrated at his feet and prayed humbly to be forgiven for the offence unwittingly committed.
Mandavya was not angry with the king. He went straight to Dharma, the divine dispenser of justice, who was seated on his throne, and asked him: "What crime have I committed to deserve this torture?"
Lord Dharma, who knew the great power of the sage, replied in all humility: "O sage, you have tortured birds and bees. Are you not aware that all deeds, good or bad, however small, inevitably produce their results, good or evil?"
Mandavya was surprised at this reply of Lord Dharma and asked: "When did I commit this offence?"
Lord Dharma replied: "When you were a child."
Mandavya then pronounced a curse on Dharma: "This punishment you have decreed is far in excess of the deserts of a mistake committed by a child in ignorance. Be born, therefore, as a mortal in the world."
Lord Dharma who was thus cursed by the sage Mandavya incarnated as Vidura and was born of the servant-maid of Ambalika, the wife of Vichitravirya.
This story is intended to show that Vidura was the incarnation of Dharma. The great men of the world regarded Vidura as a mahatma who was unparalleled in his knowledge of dharma, sastras and statesmanship and was totally devoid of attachment and anger. Bhishma appointed him, while he was still in his teens, as the chief counsellor of king Dhritarashtra.
Vyasa has it that no one in the three worlds could equal Vidura in virtue and knowledge. When Dhritarashtra gave his, permission for the game of dice, Vidura fell at his feet and protested solemnly: "O king and lord, I cannot approve of this action. Strife will set in among your sons as a result. Pray, do not allow this."
Dhritarashtra also tried in manly ways to dissuade his wicked son. He said to him: "Do not proceed with this game. Vidura does not approve of it, the wise Vidura of lofty intellect who is ever intent on our welfare. He says the game is bound to result in a fierceness of hate which will consume us and our kingdom."
But Duryodhana did not heed this advice. Carried away by his doting fondness for his son, Dhritarashtra surrendered his better judgment and sent to Yudhishthira the fateful invitation to the game.
KUNTI DEVI
SURA, the grandfather of Sri Krishna, was a worthy scion of the Yadava race. His daughter Pritha was noted for her beauty and virtues. Since his cousin Kuntibhoja was childless, Sura gave his daughter Pritha in adoption to him. From that time she was known by the name of Kunti after her adoptive father.
When Kunti was a little girl, the sage Durvasa stayed for a time as a guest in her father's house and she served the sage for a year with all care, patience and devotion. He was so pleased with her that he gave her a divine mantra. He said:
"If you call upon any god repeating this mantra, he will manifest himself to you and bless you with a son equal to him in glory." He granted her this boon because he foresaw by his yogic power the misfortune that was in store for her future husband.
The impatient curiosity of youth made Kunti test then and there the efficacy of the mantra by repeating it and invoking the Sun whom she saw shining in the heavens. At once the sky grew dark with clouds, and under cover of them the Sun god approached the beautiful princess Kunti and stood gazing at her with ardent soul scorching admiration. Kunti, overpowered by the glorious vision of her divine visitor, asked: "O god, who art thou?"
The Sun replied: "Dear maiden, I am the Sun. I have been drawn to you by the spell of the son-giving mantra that you have uttered."
Kunti was aghast and said: "I am an unwedded girl dependent on my father. I am not fit for motherhood and do not desire it. I merely wished to test the power of the boon granted by the sage Durvasa. Go back and forgive this childish folly of mine." But the Sun god could not thus return because the power of the mantra held him. She for her part was mortally afraid of being blamed by the world. The Sun god however reassured her:
"No blame shall attach to you. After bearing my son, you will regain virginity.''
Kunti conceived by the grace of the Sun, the giver of light and life to all the world. Divine births take place immediately without the nine months weary course of mortal gestation.
She gave birth to Karna who was born with divine armor and earrings and was bright and beautiful like the Sun. In time, he became one of the world's greatest heroes. After the birth of the child, Kunti once again became a virgin as a result of the boon granted by the Sun.
She wondered what she should do with the child. To hide her fault she placed the child in a sealed box and set it afloat in a river. A childless charioteer happened to see the floating case, and taking it, was surprised and delighted to see within it a gorgeously beautiful child.
He handed it over to his wife who lavished a mother's love on it. Thus Karna, the son of the Sun god, came to be brought up as a charioteer's child. When the time came for giving Kunti in marriage, Kuntibhoja invited all the neighboring princes and held a swayamvara for her to choose her husband.
Many eager suitors flocked to the swayamvara as the princess was widely famed for her great beauty and virtue. Kunti placed the garland on the neck of King Pandu, the bright representative of the Bharata race, whose personality eclipsed the lustre of all the other princes assembled there. The marriage was duly solemnised and she accompanied her husband to his capital Hastinapur.
On the advice of Bhishma and in accordance with the prevailing custom, Pandu took a second wife Madri, the sister of the king of Madra. In the old days the kings took two or three wives for making sure of progeny and not for mere sensual desire.
DEATH OF PANDU
ONE day King Pandu was out hunting. A sage and his wife were also sporting in the forest in the guise of deer. Pandu shot the male with an arrow, in ignorance of the fact that it was a sage in disguise. Stricken to death the rishi thus cursed Pandu: "Sinner, you will meet with death the moment you taste the pleasures of the bed."
Pandu was heartbroken at this curse and retreated to the forest with his wives after entrusting his kingdom to Bhishma and Vidura and lived there a life of perfect abstinence.
Seeing that Pandu was desirous of offspring, which the rishi’s curse had denied him, Kunti confided to him the story of the mantra she had received from Durvasa. He urged Kunti and Madri to use the mantra and thus it was that the five Pandavas were born of the gods to Kunti and Madri.
They were born and brought up in the forest among ascetics. King Pandu lived for many years in the forest with his wives and children. It was springtime. And one day Pandu and Madri forgot their sorrows in the rapture of sympathy with the throbbing life around them, the happy flowers, creepers, birds and other creatures of the forest.
In spite of Madri’s earnest and repeated protests Pandu’s resolution broke down under the exhilarating influence of the season, and at once the curse of the sage took effect and Pandu fell, dead.
Madri could not contain her sorrow. Since she felt that she was responsible for the death of the king. She burnt herself on the pyre of her husband entreating Kunti to remain and be a mother to her doubly orphaned children.
The sages of the forest took the bereaved and grief-stricken Kunti and the Pandavas to Hastinapura and entrusted them to Bhishma.
Yudhishthira was but sixteen years old at that time. When the sages came to Hastinapura and reported the death of Pandu in the forest, the whole kingdom was plunged in sorrow. Vidura, Bhishma, Vyasa, Dhritarashtra and others performed the funeral rites.
All the people in the kingdom lamented as at a personal loss. Vyasa said to Satyavati, the grandmother: "The past has gone by pleasantly, but the future has many sorrows in store. The world has passed its youth like a happy dream and it is now entering on disillusionment, sin, sorrow and suffering. Time is inexorable. You need not wait to see the miseries and misfortunes that will befall this race. It will be good for you to leave the city and spend the rest of your days in a hermitage in the forest." Satyavati agreed and went to the forest with Ambika and Ambalika. These three aged queens passed through holy asceticism to the higher regions of bliss and spared themselves the sorrows of their children.
BHIMA
THE five sons of Pandu and the hundred sons of Dhritarashtra grew up in mirth and merriment at Hastinapura. Bhima excelled them all in physical prowess. He used to bully Duryodhana and the other Kauravas by dragging them by the hair and beating them.
A great swimmer, he would dive, into pools, with one or more of them clasped helpless in his arms, and remain under water till they were almost drowned. Whenever they climbed up on a tree he would stand on the ground and kick at the tree and shake them down like ripe fruits.
The bodies of the sons of Dhritarashtra would be ever sore with bruises as a result of Bhima's practical jokes. Small wonder that the sons of Dhritarashtra nursed a deep hatred for Bhima from their very infancy.
As the princes grew up. Kripacharya taught them archery and the practice of arms and other things that princes should learn. Duryodhana's jealousy towards Bhima warped his mind and made him commit many improper acts.
Duryodhana was very much worried. His father being blind, the kingdom was ruled by Pandu. After his death Yudhishthira, the heir-apparent, would in course of time become king. Duryodhana thought that as his blind father was quite helpless he must, to prevent Yudhishthira's accession to the throne, contrive a way of killing Bhima.
He made arrangements to carry out his resolve since he thought that the powers of the Pandavas would decline with the death of Bhima.
Duryodhana and his brothers planned to throw Bhima into the Ganges, imprison Arjuna and Yudhishthira, and then seize the kingdom and rule it. So Duryodhana went with his brothers and the Pandavas for a swim in the Ganges.
After the sports they slept in their tents being exhausted. Bhima had exerted himself more than the others and as his food had been poisoned, he felt drowsy and lay down on the bank of the river. Duryodhana bound him with wild creepers and threw him into the river.
The evil Duryodhana had already caused sharp spikes to be planted on the spot. This was done purposely so that Bhima might in falling be impaled on the spikes, and lose his life. Fortunately there was no spike in the place where Bhima fell. Poisonous water-snakes bit his body.
The poisonous food he had taken was counteracted by the snake poison and Bhima came to no harm, and presently, the river washed him to a bank.
Duryodhana thought that Bhima must have died as he had been thrown in the river infested with poisonous snakes and planted with spikes. So he returned to the city with the rest of the party in great joy.
When Yudhishthira inquired about the whereabouts of Bhima, Duryodhana informed him that he had preceded them to the city.
Yudhishthira believed Duryodhana and as soon as he returned home, asked his mother whether Bhima had returned home.
His anxious question brought forth the reply that Bhima had not yet returned, which made Yudhishthira suspect some foul play against his brother. And he went again with his brothers to the forest and searched everywhere. But Bhima could not be found. They went back in great sorrow.
Sometime later Bhima awoke and trudged wearily back home. Kunti and Yudhishthira welcomed him and embraced him in great joy. By the poison that had entered his system Bhima became stronger than before.
Kunti sent for Vidura and told him in secret:
"Duryodhana is wicked and cruel. He seeks to kill Bhima since he wants to rule the kingdom. I am worried."
Vidura replied: "What you say is true, but keep your thoughts to yourself. For if the wicked Duryodhana is accused or blamed, his anger and hatred will only increase. Your sons are blessed with long life. You need have no fear on that account."
Yudhishthira also warned Bhima and said: "Be silent over the matter. Hereafter, we have to be careful and help one another and protect ourselves."
Duryodhana was surprised to see Bhima come back alive. His jealousy and hatred increased. He heaved a deep sigh and pined away in sorrow.
KARNA
THE Pandavas and the Kauravas learnt the practice of arms first from Kripacharya and later from Drona. A day was fixed for a test and exhibition of their proficiency in the use of arms in the presence of the royal family and as the public had also been invited to witness the performance of their beloved princes. There was a large and enthusiastic crowd.
Arjuna displayed superhuman skill with his weapons and the vast assemblage was lost in wonder and admiration. Duryodhana's brow was dark with envy and hate.
At the close of the day, there came suddenly from the entrance of the arena a sound, loud and compelling like thunder the sound made by the slapping of mighty arms in challenge. All eyes turned in that direction. They saw enter through the crowd, which made way in awed silence, a godlike youth from whom light and power seemed to emanate. He looked proudly round him, cast a negligent salute to Drona and Kripa, and strode up to Arjuna. The brothers, all unaware, by the bitter irony of fate, of their common blood, faced one another; for it was Karna.
Karna addressed Arjuna in a voice deep as rumbling thunder: "Arjuna, I shall show greater skill than you have displayed."
With Drona's leave, Karna the lover of battle, then and there duplicated all of Arjuna's feats with careless ease. Great was Duryodhana's exultation. He threw his arms round Karna and said: "Welcome, O thou with mighty arms, whom good fortune has sent to us. I and this kingdom of the Kurus are at your command."
Said Karna: "I, Karna, am grateful, O king. Only two things I seek, your love and single combat with Partha."
Duryodhana clasped Karna again to his bosom and said: "My prosperity is all thine to enjoy."
As love flooded Duryodhana's heart, even so did blazing wrath fill Arjuna, who felt affronted. And glaring fiercely at Karna who stood, stately as a mountain peak, receiving the greetings of the Kaurava brothers, he said: "O Karna, slain by me thou shalt presently go to the hell appointed for those who intrude uninvited and prate unbidden."
Karna laughed in scorn: "This arena is open to all, O Arjuna, and not to you alone. Might is the sanction of sovereignty and the law is based on it. But what is the use of mere talk which is the weapon of the weak? Shoot arrows instead of words."
Thus challenged, Arjuna, with Drona's permission, hastily embraced his brothers and stood ready for combat. While Karna, taking leave of the Kuru brothers, confronted him weapon in hand.
And, as though the divine parents of the heroes sought to encourage their offspring and witness this fateful battle, Indra, the lord of the thunderclouds, and Bhaskara of the in finite rays, simultaneously appeared in the heavens.
When she saw Karna, Kunti knew him as her first born and fainted away. Vidura instructed the maidservant to attend upon her and she revived. She stood stupefied with anguish not knowing what to do.
As they were about to join in battle, Kripa, well-versed in the rules of single combat, stepped between them and addressed Karna:
"This prince, who is ready to fight with thee, is the son of Pritha and Pandu and a scion of the Kuru race. Reveal O mighty armed thy parentage and the race rendered illustrious by thy birth. It is only after knowing thy lineage that Partha can fight with thee, for high-born princes cannot engage in single combat with unknown adventurers."
When he heard these words, Karna bent down his head like a lotus under the weight of rainwater.
Duryodhana stood up and said: "If the combat cannot take place merely because Karna is not a prince, why, that is easily remedied. I crown Karna as the king of Anga." He then obtained the assent of Bhishma and Dhritarashtra, performed all the necessary rites and invested Karna with the sovereignty of the kingdom of Anga giving him the crown, jewels and other royal insignia.
At that moment, as the combat between the youthful heroes seemed about to commence, the old charioteer Adhiratha, who was the foster-father of Karna, entered the assembly, staff in hand and quaking with fear.
No sooner did he see him, that Karna, the newly crowned king of Anga, bowed his head and did humble obeisance in all filial reverence. The old man called him son, embraced him with his thin and trembling arms, and wept with joy wetting with tears of love his head already moistened by the water of the coronation.
At this sight, Bhima roared with laughter and said: "O he is after all only the son of a charioteer! Take up the driving whip then as befits thy parentage. Thou art not worthy of death at the hands of Arjuna. Nor shouldst thou reign in Anga as a king."
At this outrageous speech, Karna's lips trembled with anguish and he speechlessly looked up at the setting sun with a deep sigh.
But Duryodhana broke in indignantly:
"It is unworthy of you, O Vrikodara, to speak thus. Valor is the hallmark of a kshatriya. Nor is there much sense in tracing great heroes and mighty rivers to their sources. I could give you hundreds of instances of great men of humble birth and I know awkward questions might be asked of your own origin. Look at this warrior, his godlike form and bearing, his armor and earrings, and his skill with weapons. Surely there is some mystery about him. For how could a tiger be born of an antelope? Unworthy of being king of Anga, didst thou say? I verily hold him worthy to rule the whole world."
In generous wrath, Duryodhana took Karna in his chariot and drove away.
The sun set and the crowd dispersed in tumult. There were groups loud in talk under the light of the lamps, some glorifying Arjuna, others Karna, and others again Duryodhana according to their predilection.
Indra foresaw that a supreme contest was inevitable between his son Arjuna and Karna. And he put on the garb of a brahmana and came to Karna, who was reputed for his charity and begged of him his earrings and armor. The Sun god had already warned Karna in a dream that Indra would try to deceive him in this manner.
Still, Karna could not bring himself to refuse any gift that was asked of him. Hence he cut off the earrings and armor with which he was born and gave them to the brahmana.
Indra, the king of gods, was filled with surprise and joy. After accepting the gift, he praised Karna as having done what no one else would do, and, shamed into generosity, bade Karna ask for any boon he wanted.
Karna replied: "I desire to get your weapon, the Sakti, which has the power to kill enemies." Indra granted the boon, but with a fateful proviso. He said: "You can use this weapon against but one enemy, and it will kill him whosoever he may be. But this killing done, this weapon will no longer be available to you but will return to me." With these words Indra disappeared.
Karna went to Parasurama and became his disciple by representing to him that he was a brahmana. He learnt of Parasurama the mantra for using the master weapon known as Brahmastra.
One day Parasurama was reclining with the head on Karna's lap when a stinging worm burrowed into Karna's thigh. Blood began to flow and the pain was terrible. But Karna bore it without tremor lest he should disturb the master's sleep. Parasurama awoke and saw the blood that had poured from the wound.
He said: "Dear pupil, you are not a brahmana. A kshatriya alone can remain unmoved under all bodily torments. Tell me the truth."
Karna confessed that he had told a lie in presenting himself as a brahmana and that he was in fact the son of a charioteer.
Parasurama in his anger pronounced this curse on him: "Since you deceived your guru, the Brahmastra you have learnt shall fail you at the fated moment. You will be unable to recall the invocatory mantra when your hour comes."
It was because of this curse that at the crisis of his last fight with Arjuna, Karna was not able to recall the Brahmastra spell, though he had remembered it till then. Karna was the faithful friend of Duryodhana and remained loyally with the Kauravas until the end.
After the fall of Bhishma and Drona, Karna became the leader of the Kaurava army and fought brilliantly for two days. In the end, the wheel of his chariot stuck in the ground and be was not able to lift it free and drive the chariot along. While he was in this predicament, Arjuna killed him. Kunti was sunk in sorrow, all the more poignant because she had, at that time, to conceal it.
વેદ દુનિયાના સૌથી પ્રાચીન ગ્રંથ છે. આ ચાર વેદોમાં જીવનના ગૂઢ રહસ્યો છુપાયેલા છે. મૂળરુપે આ ગ્રંથો વિચારોના ગ્રંથ છે. માટે જ તેને આર્ય સંસ્કૃતિના ગ્રંથ ગણવામાં આવે છે. વેદ જ્ઞાનનો ભંડાર છે. વિજ્ઞાન હોય કે ખગોળ શાસ્ત્ર, યજ્ઞવિધિ કે દેવતાઓની સ્તુતિ બધું જ ચાર વેદો(ઋગ્વેદ, યજુર્વેદ, સામવેદ, અથર્વવેદ)માં પ્રાપ્ય છે.
