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Vaishampayana said, ‘On reaching the shami tree, Partha told Virata’s son, whom he knew to be extremely delicate and not experienced in battle, “O Uttara! Instructed by me, swiftly fetch my bows. Yours will not be able to withstand my strength, or bear great pressure, or strike down an elephant, or sustain the force of my arms when I defeat the enemies. O Bhuminjaya! Therefore, quickly climb this shami tree that is covered with foliage. The bows of the sons of Pandu are hidden there—Yudhishthira, Bhima, Bibhatsu and the twins, as well as the flags, the arrows and the divine armour of those brave ones. There is also Partha’s extremely mighty bow, Gandiva. This is capable of extending the kingdom and is alone the equal of one hundred thousand others. It is capable of withstanding exertions. It is as large as the king of grass.50 It is the equal of all weapons and creates destruction among enemies. It is embellished with gold, divine, smooth, broad and without any blemishes. It can withstand heavy pressure. It is terrible and beautiful to look at. All the other bows are equally powerful and firm.” Uttara replied, “It has been heard that a corpse is tied to this tree. I am a prince. How can I touch it with my hands? I have been born in the kshatriya lineage and that does not befit me. I am a great prince who knows about mantras and sacrifices. O Brihannada! If I touch it, my body will become as polluted as that of a bearer of corpses. How can you ask me to touch it and become the subject of condemnation?” Brihannada said, “O Indra among kings! You may become the subject of condemnation, but you will remain clean. Do not be frightened. There are bows here and no corpses. You are spirited and have been born as the heir to the Matsya lineage. O son of a king! Why should I ask you to perform a reprehensible act?” Thus addressed by Partha, Virata’s son, adorned in earrings, descended from the chariot and reluctantly climbed the shami tree.
‘Dhananjaya, the destroyer of enemies, remained on the chariot and instructed him from there. “Remove the covers quickly.” He removed the covers from every side and saw Gandiva and the other four bows. Having been freed, the bows were as resplendent as the rays of the sun. A divine radiance glowed, like the planets at the time of their risings. On seeing their forms, like sighing snakes, his body hair stood up and he was terrified for an instant. He then touched those radiant and giant bows. O king! Virata’s son spoke these words to Arjuna.
‘Uttara asked, “This supreme bow is worth a thousand crores of gold. It is embossed with one hundred golden eyes. Whom does it belong to? This supreme bow has excellent sides and is easy to hold. Its back shines with golden and tusked elephants. Whom does it belong to? The back of this supreme bow is embellished with sixty fireflies set in patterns made out of pure gold. Whom does it belong to? This supreme bow is dazzling in its lustre. The rays of three golden suns decorate it. Whom does it belong to? This supreme bow is adorned with gold and jewels and is decorated with golden locusts made out of pure gold. Whom does it belong to? These one thousand iron arrows are borne by feathers. They have gold and silver tips and are in golden quivers. Whom do they belong to? These large arrows are broad. They have the feathers of vultures and have been sharpened on stone. These arrows are completely made out of iron and are yellow, like the colour of turmeric. They have excellent tips. Whom do they belong to? This black quiver has the marks of five tigers and the ears of sows. It holds ten arrows. Whom does it belong to? These seven hundred arrows wish to drink blood. They are large and long and are entirely made out of copper. Whom do they belong to? These arrows have the feathers of parrots and the lower halves are well made. The upper halves are made of iron and have yellow embellishments made of gold. They have been sharpened on stone. Whom do these belong to? This long sword has a stone at the tip and stones at the back. It is in a large and excellent scabbard made out of tiger skin, decorated in golden patterns and tinkling with bells. Whom does this large sword belong to? This divine sword is without blemishes and has a golden hilt. Whom does it belong to? This unblemished sword is in a scabbard made out of cow skin. Whom does it belong to? It has been made out of gold in the country of the nishadhas and is capable of bearing a great weight. This sword with a golden hilt is in a scabbard made out of the skin of an animal with five nails.51 It is excellent in form and is yellow like the sky. Whom does it belong to? This yellow and heavy sword is in a golden scabbard that is made out of molten gold and has the complexion of the fire. It is supreme and without blemishes. Whom does it belong to? O Brihannada! I am asking you. Tell me exactly. I have become overcome with great and extreme wonder at witnessing all these things.”
‘Brihannada said, “The one you have asked about first is Partha’s bow Gandiva, famous in the worlds and capable of destroying enemy armies. It is supreme among all weapons and is embellished with pure gold. This is Arjuna’s supreme weapon. It is equal to one hundred thousand others and is the extender of kingdoms. Using this, Partha defeated gods and men in battle. For eternity, gods, danavas and gandharvas have worshipped it. Brahma held it earlier, for one thousand years. Then Prajapati held it for five hundred and three years,52 Shakra for eighty-five, King Soma for five hundred and Varuna for a hundred years. Partha, borne by white steeds, has possessed it for sixty-five years. This supreme bow is extremely powerful and greatly divine. It is supreme in its resplendent form and is honoured by gods and mortals. That bow, with the golden grip and excellent sides, is Bhimasena’s. Using this, Partha,53 the scorcher of enemies, conquered the entire eastern direction. O son of Virata! This supreme bow, with the handsome grip and decorated with fireflies, belongs to King Yudhishthira. The one on which radiant and golden suns blaze, resplendent with energy, is Nakula’s weapon. The one that is embellished with golden locusts is the bow of Madri’s son, Sahadeva. O son of Virata! These thousand arrows are as sharp as razors and are feathered. These arrows are like the venom of snakes and belong to Arjuna. Their energy blazes in battle and they are swift. When the warrior unleashes them in battle against enemies, they are not exhausted. These sharp arrows destroy enemies and belong to Bhima. They are broad and long and have the form of crescent moons. These arrows are yellow and have golden shafts and belong to Nakula. They have been sharpened on stone and are in a quiver that has the marks of five tigers. With this quiver, Madri’s intelligent son conquered the entire western direction in battle. These arrows that are as radiant as the sun and are throughout made of iron, belong to the intelligent Sahadeva. They are decorated and are capable of performing action. These great arrows are sharp, yellow, long-shafted and broad and belong to the king.54 They have golden tufts and three joints. This long sword has the mark of a bee in the front and at the rear. It is firm and is capable of withstanding great burdens. It was used by Arjuna in battle. This extremely large sword has a sheath that is made of tiger skin and belongs to Bhimasena. It is divine and is capable of withstanding great burdens. It causes terror among enemies. This supreme sword has a golden hilt and belongs to the intelligent Kourava Dharmaraja. It has an excellent blade and quiver. This firm sword is capable of withstanding great burdens and belongs to Nakula. It is colourful and is in a sheath made out of the skin of an animal with five nails.55 This giant sword is in a sheath that is made out of the skin of a cow and belongs to Sahadeva. It is firm and is capable of withstanding all burdens.”’
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‘Uttara said, “These weapons of the great-souled Parthas, who are swift in their deeds, are decorated in gold and are resplendent in their beauty. But where are Partha Arjuna and Kouravya Yudhishthira, Nakula, Sahadeva and Pandava Bhimasena? All of them are great-souled and are capable of destroying all enemies. But after they lost their kingdom in the game of dice, nothing has been heard about them. Where is the famous Panchali Droupadi, a jewel among women? After they were defeated in the game of dice, Krishna followed them into the forest.”
‘Arjuna replied, “I am Partha Arjuna. The gamester is Yudhishthira. Ballava, who cooks dishes for your father, is Bhimasena. Nakula is the one who tends to the steeds and Sahadeva is with the cattle. Know that Sairandhri, because
of whom the Kichakas were slain, is Droupadi.”
‘Uttara said, “I have heard ten names of Partha56 earlier. I will have faith in your words if you can recount all of them to me.”
‘Arjuna replied, “I will tell you my ten names—Arjuna, Phalguna, Jishnu, Kiriti, Shvetavahana, Bibhatsu, Vijaya, Krishna, Savyasachi and Dhananjaya.”
‘Uttara asked, “Why are you named Vijaya? Why are you Shvetavahana? Why is your name Kiriti? Why are you Savyasachi? Why are you Arjuna, Phalguna, Jishnu, Krishna, Bibhatsu and Dhananjaya? Tell me everything in detail. I have heard the reasons why the brave one obtained those names.”
‘Arjuna replied, “I have conquered all the countries and obtained all their wealth. I stand in the midst of riches. That is the reason I am known as Dhananjaya.57 When I go out to fight against those who are indomitable in battle, I never return without vanquishing them. That is the reason I am known as Vijaya.58 When I fight in battle, white steeds with golden harnesses are yoked to my chariot. That is the reason I am Shvetavahana.59 I was born on the slopes of the Himalayas when the two nakshatras of Purva and Uttara Phalguni were in the firmament.60 That is the reason I am known as Phalguna. In earlier times, when I fought with the bulls among the danavas, Shakra gave me a diadem, as radiant as the sun, for my head. That is the reason I am Kiriti.61 I have never committed a terrible act in battle. Therefore, I am known among gods and men as Bibhatsu.62 Both my hands are right hands when I draw the Gandiva. Therefore, I am known among gods and men as Savyasachi.63 My complexion is rare on this earth with its four corners. I perform pure deeds and that is the reason I am known as Arjuna.64 I am difficult to reach. I cannot be repressed and I do the repressing. I am the son of the chastiser of Paka.65 That is the reason I am famous among gods and men as Jishnu.66 Affectionately, my father gave me my tenth name of Krishna, since the child had a dark complexion.”67
Vaishampayana said, ‘Then Virata’s son showed his homage to Partha and said, “My name is Bhuminjaya and I am also known as Uttara. It is my good fortune that I have beheld Partha. O Dhananjaya! You are welcome. O red-eyed one! O mighty-armed one! O one with arms like the trunks of a king among elephants! You should pardon me for what I have said out of ignorance. You have earlier performed many wonderful and difficult deeds. I have now overcome my fears and I feel great affection towards you.”’
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‘Uttara said, “O brave one! Ascend this large chariot with me as the charioteer. Which of the armies would you like to attack? As instructed by you, I will take you there.”
‘Arjuna replied, “O tiger among men! I am pleased that you no longer have any fear. O one who is skilled in battle! I will disperse all of your enemies in battle. O immensely intelligent one! Be steady and behold me fight with the enemies. I will accomplish extremely terrible deeds. Swiftly tie all these quivers to my chariot. Take that polished sword that is embellished with gold. I will fight with the Kurus and recover your animals. Protected by my arms, this chariot of yours, with its three poles and quivers, with many flags, will be like a city protected by turrets and gates. Its sides will be guarded by my resolution. When I am angered, the twang of my bow will make the axle sound like kettle drums. I, the wielder of the Gandiva, will be established on the chariot in battle. I am incapable of being vanquished by enemy soldiers. O son of Virata! Shed all your fears.”
‘Uttara said, “I am no longer afraid of them. I know that you are steadfast in battle. I know that you are the equal of Keshava, or Indra himself, in battle. But thinking about one thing, I am overcome by confusion. It is certain that I am foolish, because I cannot arrive at any conclusion. You have the form of a brave one and bear all the auspicious marks. Through what adverse circumstances did you become a eunuch? You are like the wielder of the trident,68 or a king of the gandharvas, or the god Shatakratu.69 I think of you roaming in the attire of a eunuch.”
‘Arjuna replied, “I am telling you truthfully, I have observed this vow for a year, on the instructions of my elder brother.70 I have observed brahmacharya. O mighty-armed one! I am not a eunuch, but united with dharma, have followed another.71 O son of a king! Know that my vow has been completed.”72
‘Uttara said, “I am extremely delighted today that my conclusions have not been proved wrong. Those who are supreme among men cannot be eunuchs like these. I have now obtained an aide in battle and can fight even with the immortals. My fears have been destroyed. Tell me what I should do. I will control your horses, which are capable of vanquishing the chariots of enemies. O bull among men! I have been trained in driving a chariot by an expert. O bull among men! Know that I have been trained as a charioteer, like Daruka for Vasudeva and Matali for Shakra.73 The horse that is yoked to the right of the pole is like Sugriva and when his feet touch the ground, they can hardly be seen.74 I think that the other beautiful horse that is yoked to the left of the pole is like Meghapushpa in its speed. I think that the beautiful horse with the golden harness that is yoked to the left of the axle is superior in strength and speed to Sainya. I think that the one that is yoked to the right of the axle is superior in strength and speed to Balahaka. This chariot is capable of bearing an archer like you in battle. While stationed on this chariot, it is my view that you will be able to fight.”’
Vaishampayana said, ‘The brave and strong one75 took the bracelets off from his arms. He donned beautiful wrist guards that would sound like drums. He tied his black and curly hair in a white garment. He swiftly strung Gandiva and drew the bow. When the bow was drawn, it uttered a great sound, as if a giant rock had been dashed against another rock. The earth trembled and a turbulent wind began to blow. The birds were confused in the sky. The giant trees began to tremble. From the sound that was like the roar of thunder, the Kurus got to know that Arjuna was on the chariot and was drawing the best of bows with his arms.’
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Vaishampayana said, ‘Having made Uttara his charioteer and having circumambulated the shami tree, Dhananjaya gathered all his weapons and marched out. The maharatha took down the banner with the lion and placed it below the shami tree.76 He rode out with Uttara as the charioteer. He hoisted on the chariot the golden banner with the mark of a monkey with the tail of a lion, one created with divine illusion by Vishvakarma.77 He thought of the favours of the fire god. Having divined his thoughts, he78 instructed those beings to be on the flag. Maharatha Bibhatsu Kounteya Shvetavahana was established on the colourful chariot, with a flag and quivers. He donned his wrist guards and grasped his bow and arrows. With the supreme of monkeys on his banner, he set out in a northern direction. The strong one, the destroyer of enemies, blew powerfully on his deep-sounding and large conch shell and this made the body hair of his enemies stand up. At that sound, the swift horses knelt down on the ground. Uttara was terrified and sat down on the chariot. Kounteya Arjuna grasped the reins and made the horses stand up. He embraced and comforted Uttara and said, “O foremost among princes! Do not be frightened. O scorcher of enemies! You are a kshatriya. O tiger among men! Why are you despondent in the midst of the enemy? You have heard the sounds of conch shells before, as well as the loud sounds of kettle drums and the roar of elephants when they are stationed in battle formations in armies. Why are you then so frightened by the sound of the conch shell? Why is your form so despondent and why are you so terrified, as if you are an ordinary man?”
‘Uttara replied, “I have heard the sounds of conch shells and the loud sounds of kettle drums, and also the roars of elephants when they are stationed in battle formations in armies. But never before, have I heard the sound of a conch shell like this. Never before, have I seen a banner like this. Never before, have I heard the sound of a bow twanging like this. My mind is terribly agitated from the sound of this conch shell, the twang of the bow and the roar of the chariot. I have lost sense of all the directions and my heart is trembling. The banner has covered everything and the directions are no longer evident to me. The sound of the Gandiva has deafened my ears.”
‘Arjuna sai
d, “Stand firmly on this chariot and to one side. Place your feet firmly on it. Grasp the reins firmly. I am going to blow the conch shell again.”’
Vaishampayana said, ‘The earth trembled from the sound of the conch shell, the roar of the chariot and the thunder of the Gandiva.
‘Drona said, “From the roar of the chariot, the blast of the conch shell and the trembling of the earth, it can be no one other than Savyasachi. Our weapons are no longer shining and our horses have lost their spirits. Although there is kindling, the fires do not blaze. This does not augur well. All the animals are running towards the sun, wailing terribly. The crows are alighting on our standards. This does not augur well. The vultures79 are flying towards our left and this portends great danger. The jackals are howling and running around in the midst of the army and are escaping uninjured. This portends great danger. I can see that your80 body hair is standing up. The soldiers have already been conquered and no one wishes to fight. Their faces are pale and all the warriors have lost their senses. Let us let the cattle go. Let us stand here, armed and arranged in battle formations.”’
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Vaishampayana said, ‘In that battle, King Duryodhana then spoke to Bhishma, Drona, the tiger among charioteers, and the great maharatha Kripa. “Both Karna and I have told the preceptor this several times. I will say it again, because I am not satisfied with having spoken it earlier. When they were defeated, our pledge was that they would dwell for twelve years in the forest and undetected for one year in any country. The thirteenth year is not yet over. Bibhatsu, who was supposed to live in disguise, has appeared before us. If Bibhatsu arrives before the period of concealment is over, the Pandavas will have to dwell again in the forest for twelve years. Their avarice may have made them forget, or we may have been confused. Bhishma should know whether they have exceeded, or fallen short of, the stipulated period. If things are not clear, there is always scope for doubt. Something that is thought of in one way, may turn out to be another. We followed the northern direction in order to fight with the army of the Matsyas. However, if Bibhatsu arrives, we cannot turn away. We came here to fight with the Matsyas, on behalf of the Trigartas. The many depredations of the Matsyas have been recounted to us. They81 sought refuge with us out of fear and we have given them our promise. The arrangement was that they would first, on the afternoon of the seventh lunar day, seize the great wealth of cattle of the Matsyas and we would again do the same at sunrise on the eighth lunar day. They may not have been able to find the cattle, or they may have been defeated. They may have deceived us and concluded an alliance with the Matsyas. Or the Matsya, together with his countrymen, may have defeated them. With his entire army, he is now advancing towards us to fight. It is possible that an extremely valorous one among them is leading the way, so as to defeat us. Or it may be Matsya himself. Whether it is the king of Matsya, or whether it is Bibhatsu, who has arrived, it is our agreement that all of us must fight. Why are our supreme charioteers, Bhishma, Drona, Kripa, Vikarna and Drona’s son82 standing idly on their chariots? All of these maharathas seem to be confused at this time. There is no other option but to fight. Therefore, resolve yourselves accordingly. If, to save our cattle, we have to confront in battle the god who wields the vajra83 or Yama himself, who would flee to Hastinapura? There may be doubt about the horses. But who among the foot soldiers will remain alive, even if they have been pierced by arrows and dispersed in the deserted forest?84 Setting the preceptor aside, let us decide on the course of action. He85 knows their86 minds and tries to terrify us. I can perceive his special affection towards Arjuna. As soon as he sees Bibhatsu arrive, that is the reason he praises him. Decide on a course of action so that our army is not destroyed in a foreign land, in the great forest and in the summer. Decide on a course of action so that this army is not confused and routed by the enemy. Having heard the neighing of horses, why should one praise the enemy? Horses always neigh, whether they are walking or standing. The wind always blows. Vasava87 always showers down. The roar of the thunder can be heard many times. What does this have to do with Partha and why should he be praised? That can only be out of love towards him and hatred and anger towards us. Preceptors are indeed compassionate and wise. They can see what is wrong. But they should never be consulted when a great danger arrives. Learned ones are adornments when they recount their beautiful tales in fine palaces, assemblies and dwelling houses. Learned ones are adornments when they perform wonderful acts in assemblies of people and when sacrificial offerings have to be prepared. They know the weaknesses of others and human character. Learned ones are adornments when they point out defects in the preparation of food. But ignore learned ones when they praise the qualities of enemies. Instead, decide on a course of action so that the enemy can be killed. Let the cattle be protected. Let the soldiers immediately be arranged in battle formations. Arrange for guards in the appropriate places, so that we can fight with the enemy.”’
Mahabharata: Volume 4 Page 11
