THE ARYAVARTA CHRONICLES
BOOK 2
KAURAVA
Krishna Udayasankar
This ebook published in 2013 by Hachette India
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(Text) Copyright © 2013 Krishna Udayasankar
Krishna Udayasankar asserts the moral right to be identified as the
author of this work
Map on p. ix illustrated by Priya Kuriyan
Author photo by Alvin Pang
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This is a work of fiction. Any resemblance to real persons, living or dead,
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Contents
Author’s Note
Cast of Characters
Part I
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter 10
Chapter 11
Chapter 12
Chapter 13
Chapter 14
Chapter 15
Chapter 16
Chapter 17
Chapter 18
Chapter 19
Chapter 20
Chapter 21
Chapter 22
Chapter 23
Chapter 24
Chapter 25
Chapter 26
Part II
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter 10
Chapter 11
Chapter 12
Chapter 13
Chapter 14
Chapter 15
Chapter 16
Chapter 17
Chapter 18
Chapter 19
Chapter 20
Chapter 21
Chapter 22
Chapter 23
Chapter 24
Chapter 25
Chapter 26
Chapter 27
Chapter 28
Chapter 29
Chapter 30
Chapter 31
Chapter 32
Chapter 33
Chapter 34
Chapter 35
Chapter 36
Standing on the Shoulders of Giants
Acknowledgements
Author’s Note
Aryavarta, circa second millenium BCE
In a large glen somewhere in the verdant forests of Naimisha, a sattra, or conclave of scholars, has been convened by the sage Saunuka Kulapati. Here, in what is described as a sacrifice lasting twelve years, the finest scholar–seers of the land, the keepers of knowledge, have gathered to discuss the knowledge of their times and give final form to its codification as the Vedas, Books of Knowledge. At the centre of this conclave stands Ugrashravas Sauti, the bard, traditional keeper of the ancient narratives known as the Puranas. The story he tells them, however, is their own, the tale of who they are and how they have come to be there.
He calls it Jaya. Victory.
To the gathered scholars at Naimisha, that story was neither ancient nor mythological. It was itihasa, or history. Jaya was undeniably a tale of its time, and just as posterity elevated the great men of that time and saw them as gods, so too was the story’s context adapted and its reality turned into metaphor. In order to go behind the metaphor, and to tell the tale as mytho-history rather than mythology, the essential question that came to my mind was: If Govinda and all the other characters of this grand narrative had walked the world as we know it today, bound by our language and constructions, our common perceptions of physics, psychology and politics, what might their story really have been? Surprisingly, at its core it may not have been very different from the one that took form millennia ago during the conclave of Naimisha.
Reproduced from The Aryavarta Chronicles Book 1: Govinda.
Like societies, stories are made up of two elements that I call (admittedly, with neither theological nor philosophical expertise) moral imperative and moral principle. Moral principles are the relatively immutable values that guide human life, perhaps even underlie philosophical evolution, whereas moral imperatives are the derivative rules that are part of social structure, the behavioural norms embedded in everyday interaction. These norms are often context-specific, and change as the structure of society changes. At the same time, for any social institution to survive, it must either adapt to these changing imperatives, or else justify defying them.
Through a process of re-interpretation and interpolation, even some aggrandization, the many unnamed narrators who have passed down such epic tales through the centuries have recast some events and explained others differently to make them not just palatable but also plausible and relevant to their audience. What remains constant, however, are the broad sweep of the story and the moral principles that underlie it.
There began the quest for the story that lay hidden beneath the larger epic tales of ancient India. The story that emerged as a result is the product of research and analysis based on both mainstream and alternative (e.g. Bhil and Indonesian Kakawain) narratives, the details of which are given at the back of this book.
Based on these works, ranging from Bankimchandra Chattopadhyay’s and K.M. Munshi’s interpretations in their books Krishnacharitra and Krishnavatara respectively, to Van Buiten’s critical translations of the epic’s texts and Alf Hiltebeitel’s scholarly research papers and books on their symbolism-rich language, and to alternative Bhil and Indonesian Kakawain versions, to name a few sources, it becomes possible to construct a story of why things may have happened as they did, a plausible narrative with reasonable internal logical consistency. Something that could well have been history, something that stands firm not just on faith but also on logic and science. In short, the story of why something might have happened.
And so, Aryavarta comes to life not as a land of demigods and demons in strife, but as an empire of nobles, commoners and forest-dwellers in socio-economic conflict. Kalas, Yugas and the Wheel of Time make sense as theories of revolution and renewal, and the terrible Rakshasas of legend can be seen as Rikshasas – Vriksha or tree-people – their horned heads and fanged teeth morphed back into animal-horn helmets and tiger-tooth necklaces. The mythical epic of old, a story of gods and all-encompassing divine will in action, then falls into place as the tale of a feudal, agrarian hierarchy based on natural law and religion, caught in the throes of technological and economic change. In fact, the moment we do away with assumptions of both preternatural and supernatural forces, of omnipotence and divinity, we find ourselves necessaril
y seeking out political, social and even psychological explanations – including theories of conspiracy and political intrigue.
We are the stories we tell. The Aryavarta Chronicles are neither reinterpretation nor retelling. These stories are a construction of reality based on a completely different set of assumptions – a distinction that is important because constructing shared reality is what links individual to society, however widely we may define the latter. To that extent, it no longer matters whether these events happened or not, or whether they happened in a completely different way, because the idea that such things have come to pass has affected the lives of many for a very long time now. There is a sanctity which has developed as a result of what people have come to think and do as they have interacted with the spirit of these epic tales and their characters, with the world of Aryavarta. At the end of the day, that spirit is much, much larger than any story, or a book.
I am simply one of those innumerable bards who passes the story on, contexualized and rationalized but not lacking in sincerity or integrity. It is you, the reader, who shall infuse it with meaning and bring it to life as you will.
narayanaya vid mahe
vaasudevaya dhi mahi
thanno vishnu prachodayaat
We shall know the divine spirit within
We shall meditate on the essence of all beings
Thus, the all-pervading shall blaze forth
Cast of Characters
The Firewrights
The Secret Keeper: Head of the Firewright Order.
Ghora Angirasa: Former Secret Keeper of the Firewrights. Known for his revolutionary ideas and beliefs, many contrary to the traditions of the Firewright order.
Asita Devala: A Firewright faithful to the old traditions and beliefs of the Order. Known for his skill with hallucinogens and poisons, he is considered one of the most dangerous men in all Aryavarta.
The Firstborn
Krishna Dwaipayana: The greatest Vyasa – head – of the Firstborn Order that Aryavarta has ever seen, now retired. Also biological father to princes Pandu and Dhritarashtra of the Kurus.
Sukadeva Vashishta Varuni: Legitimate son of Krishna Dwaipayana and heir to his spiritual legacy.
Markand: Current Vyasa of the Firstborn.
At Dwaraka
Govinda Shauri: Commander of the Armed Forces of Dwaraka. Formerly a prince of Surasena, along with his brother Balabadra he brought together the warring Yadu tribes to form a Federation of Yadu Nations at Dwaraka. Also rumoured to have been responsible for the fall of Firewrights, despite having been Ghora Angirasa’s student. For this reason, he is considered a traitor by many.
Balabadra Rauhineya: Govinda’s older half-brother. Known for his fair and straightforward nature as well as his skill at wrestling and mace-fighting.
Yuyudhana Satyaki: Cousin to Govinda and Balabadra and former prince of the Vrishni clan.
Pradymna Karshni: The first of Govinda Shauri’s adopted sons. Married to Rukmavati, princess of the Vidharbha kingdom.
Samva Karshni: The second of Govinda Shauri’s adopted sons.
Daruka: One of the captains of Dwaraka’s navy, and close associate of Govinda Shauri.
At Indr-prastha
Dharma Yudhisthir: Emperor of Aryavarta and king of Western Kuru. Son of Prince Pandu of the Kurus, has been elevated to the role of Emperor by Govinda Shauri.
Bhim Vikrodara: Second son of Prince Pandu. Known for his strength and skill with arms.
Partha Savyasachin: Third son of Prince Pandu. Known as one of the best archers in all of Aryavarta. Married to Subadra Rauhineya of Dwaraka.
Nakul Madriputra: First of the twin sons of Prince Pandu by his second wife, Madri.
Sadev Madriputra: Second of the twin sons of Prince Pandu by his second wife, Madri.
Panchali Draupadi: Empress of Aryavarta and Princess of Panchala. Married to Dharma Yudhisthir as a result of a wedding contest that was won by his brother, Partha. Close friend to Govinda Shauri, but banishes him from Aryavarta on her accession to the imperial throne.
Ayodha Dhaumya: Royal Priest and Counsellor to Dharma Yudhisthir and his family.
Subadra Rauhineya: Sister to Govinda Shauri and Balabadra Rauhineya. Married to Partha Savyasachin.
Abhimanyu Karshni: Son of Partha and Subadra, and adopted heir to Dharma Yudhisthir.
At Hastina
Dhritarastra: King of Eastern Kuru. Biological son of Krishna Dwaipayana, he is blind since birth and so was forced to yield the throne to his younger brother, Pandu. Becomes king subsequent to Pandu’s abdication.
Bhisma Devavrata: Patriarch of the Kuru family and once Regent of the kingdom. Respectfully referred to as the Grandsire and remains, despite his age, an undefeated warrior.
Syoddhan Kauravya: Eldest son of Dhritarastra and Crown Prince of Kuru.
Dussasan Kauravya: Third son of Dhritarastra and second-in-line to the Kuru throne.
Shakuni: Former prince of the Gandhara kingdom and Dhritarastra’s brother-in-law. Came to live at Hastina after Bhisma Devavrata annexed his nation and brought his sister to Hastina as Dhritarastra’s bride. Is especially fond of his nephew, Syoddhan.
Vidura: Half-brother to Dhritarastra and biological son of Krishna Dwaipayana by a slave-woman.
Sanjaya Gavalgani: Prime Minister of Kuru and counsellor to Syoddhan Kauravya. Was formerly a student of Krishna Dwaipayana and one of his closest confidantes.
Acharya Dron: Teacher and martial instructor to the Kaurava princes, and one of the senior advisors at King Dhritarastra’s court.
Acharya Kripa: Dron’s brother-in-law and fellow advisor at King Dhritarastra’s court.
At Kampilya
Dhrupad Parshata: King of Southern Panchala.
Shikandin Draupada: Son of King Dhrupad and once Crown Prince of Panchala. Known for his skills in the wilderness and for his distinctive braided hair.
Dhrstyadymn Draupada: Adopted son of King Dhrupad. He and his sister Panchali were foundlings who have no recollection of their lives before their escape from a burning structure in the middle of Panchala’s forests. Since his adoption, King Dhrupad has declared him the heir to the Panchala throne, superseding Shikandin.
At Upaplavya
Chief Virat: Chief of the desert nation of Matsya.
Uttara Vairati: Virat’s daughter.
General Keechak: Virat’s brother-in-law, and General of Matsya’s armies.
Others
Vasusena: King of Anga and faithful friend to Syoddhan Kauravya.
Jayadrath: King of Sindhu and Syoddhan’s brother-in-law.
Asvattama Bharadvaja: Son of Acharya Dron and King of Northern Panchala. Brought up by his father as an incomparable warrior.
Part 1
1
‘DO YOU KNOW WHO I AM?’ THE WOMAN PRESENTED A SMALL BUT imperious figure against the stately Elephant Throne of Hastina.
Krishna Dwaipayana, in his memory once again twenty-eight and the youngest to have ever been chosen Vyasa of the Firstborn Order, nodded in reply, and mumbled, ‘Yes, Mother.’
The woman continued, ‘You know then how I, Satya, came to be here, queen of this lauded line of Kuru. Terrible wrongs were done to my…to our people, Dwaipayana. All that I have lived for, all that I have ever wanted, is a chance to take back what was stolen from us. My father was the emperor of Aryavarta, the great Uparichara Vasu of Matsya, and my soul will not know peace until my children and their children sit on the Imperial Throne once again.’
Dwaipayana willed the image of his younger self not to speak – and, if he did, to say anything but the words that had defined his life. But there was nothing he could do. The Wheel of Time had long since turned, and Dwaipayana, now old, frail and almost forgotten, could not undo what had already been done. The words that escaped his lips bound him inextricably to the cause of his step-brothers, of each and every Kaurava: ‘Mother, I promise you now, so it shall be. Your line shall rule all of Aryavarta. I shall see this done.’
He
r eyes remained on him as he felt himself sliding into an endless pit of darkness. When finally he stopped falling, he was in another time, another place.
Dwaipayana entered a room where his mother, old and spent, lay dying. He knelt by her bedside and took her frail hand in his. She opened her eyes at his touch. They were as clear and keen as the day he had first seen her on the throne. Again, she wasted no time on affection. ‘Do you know who I am?’ she asked him.
Dwaipayana lived again the capricious emotions – the surprise, the sympathy, as he wondered whether her age-addled mind was merely re-enacting their first meeting. ‘Mother?’ he ventured.
Satya laughed, soundless, her shrivelled body shaking with the effort. ‘You don’t. Neither did your father.’
Dwaipayana longed to shut out the words he knew came next, but they echoed loud and unearthly in his mind. ‘No!’ he cried, and fell to his knees. ‘No, it cannot be!’
As his mind swirled with disbelief, he heard Satya speaking again, her voice the feeble and hoarse rasp of an old, dying woman. ‘…and that is the truth, the truth that you have been blind to. But now you have no choice. Don’t forget your promise to me, my son. Your blood – my blood – must sit on the imperial throne once again. You must not go back on your word, Vyasa of the Firstborn.’
‘I won’t,’ Dwaipayana spat out.
Satya laughed again, her eyes fiery even as her spirit dimmed. ‘This is my revenge,’ she declared. ‘And it won’t end quite as soon as you think.’ The old queen closed her eyes and sighed, a smile curving the corners of her mouth. Dwaipayana watched as life seeped out of her and she died, as though settling into a content sleep at the end of a long, tiring day.
Lightning cracked across the sky, the searing white flash lighting up the darkness outside the warm, oil-lamp lit hut. Dwaipayana sat up in his bed as the rumble of thunder shook the very core of the earth.
A dream.
A dream that was a cruel memory, a reminder of his near-failure as Vyasa of the Firstborn. The acknowledgement of it left his mouth as a quiet gasp.
He heard a gentle voice from the corner of the room ask, ‘Are you all right, Father?’
The Aryavarta Chronicles Kaurava: Book 2 Page 1
