Vaishampayana said, ‘When the Indra among kings said this, Kunti’s son, Yudhishthira, gave his consent to the alliance between Matsya and Partha. O descendant of the Bharata lineage! Virata, lord of the earth, and Kounteya36 sent messengers to all their friends and Vasudeva. Thus, after the thirteen years were over, all the five Pandavas began to live in Virata’s Upaplavya.37 Bibhatsu Pandava went to bring Janardana, Abhimanyu and the other Dasharhas from the Anarta region.38 O lord of the earth! The kings of Kashi and Shaibya, who were affectionate towards Yudhishthira, arrived with two akshouhinis.39 The immensely strong and powerful Yajnasena40 arrived with one akshouhini, and Droupadi’s brave sons and the unvanquished Shikhandi. There was the invincible Dhrishtadyumna, supreme among those who wield all weapons. There were others with many akshouhinis, those who sacrificed with a lot of donations. All of them were learned in the use of weapons and all of them were brave and were ready to give up their lives.41 Matsya, supreme among those who uphold dharma, was happy at seeing that they had come. He was happy that he had bestowed his daughter on Abhimanyu. After the lords of the earth had arrived from different directions, Vasudeva Vanamali arrived, and so did the wielder of the plough.42 Hardikya Kritavarma, Yuyudhana Satyaki, Anadhrishti, Akrura, Samba and Nishatha arrived.43 Those scorchers of enemies brought Abhimanyu and his mother with them. Indrasena44 and the others arrived there, taking good care of the chariots, having remained away for one entire year. Ten thousand elephants arrived and one million horses. There were a full one hundred million chariots and one billion foot soldiers. There were many supremely energetic Vrishnis, Andhakas and Bhojas. They followed that tiger among the Vrishnis, the greatly resplendent Vasudeva. Krishna separately gave each of the great-souled Pandavas a collection of women, gems and garments.
‘In accordance with the rites, the marriage between the Matsyas and the Parthas took place. Conch shells, kettle drums, trumpets and drums were assembled and played in Matysa’s palace, honoured by the Parthas. Many hundreds of diverse deer and other animals were slain. Liquor and other celestial drinks were brought in large quantities. There were many skilled singers and raconteurs, dancers and minstrels. The assembled bards, together with the minstrels, began to chant praises. With Sudeshna leading the way, the supreme women from the Matsyas arrived. All of them were beautiful in their limbs and wore earrings that were studded with excellent gems. They were well complexioned, noble, beautiful and ornamented. But Krishna surpassed them in beauty, fame and prosperity. They surrounded the ornamented Princess Uttara and honoured her, as if she was a daughter of the great Indra. Dhananjaya Kounteya accepted Virata’s unblemished daughter for his and Subhadra’s son. Kunti’s son, the great king Yudhishthira, stood there, equal in beauty to Indra, and accepted her as his daughter-in-law. When Partha had accepted her and honoured Janardana, the wedding ceremony of Subhadra’s great-souled son was performed. He gave him45 seven thousand horses that possessed the speed of the wind, two hundred supreme elephants and a great deal of riches. Once the marriage was over, Dharma’s son, Yudhishthira, gave the brahmanas the riches that Achyuta46 had brought—thousands of cows, gems, diverse kinds of garments, excellent ornaments, vehicles and beds. There were great festivities. O bull among the Bharata lineage! The city of the king of Matsyas was resplendent and crowded with people who were happy and well fed.’
This ends Virata Parva.
Udyoga Parva
In the 18-parva classification of the Mahabharata, Udyoga Parva is fifth. The word udyoga means effort, exertion or perseverance. With the period of exile over, efforts are made to give the Pandavas a share in the kingdom and avoid the imminent war. This explains the naming of the parva. When this does not work, the parva ends with preparations for the inevitable war. Udyoga Parva has 197 chapters. In the 100-parva classification of the Mahabharata, Sections 49 through 60 constitute Udyoga Parva. In the numbering of the chapters in Udyoga Parva, the first number is a consecutive one, starting with the beginning of the Mahabharata. And the second number, within brackets, is the numbering of the chapter within the parva.
Section Forty-Nine
Udyoga Parva
This section is also known as Udyoga Parva. It has 575 shlokas and twenty-one chapters.
Chapter 664(1): 25 shlokas
Chapter 665(2): 13 shlokas
Chapter 666(3): 23 shlokas
Chapter 667(4): 27 shlokas
Chapter 668(5): 18 shlokas
Chapter 669(6): 18 shlokas
Chapter 670(7): 36 shlokas
Chapter 671(8): 37 shlokas
Chapter 672(9): 52 shlokas
Chapter 673(10): 47 shlokas
Chapter 674(11): 22 shlokas
Chapter 675(12): 32 shlokas
Chapter 676(13): 25 shlokas
Chapter 677(14): 15 shlokas
Chapter 678(15): 32 shlokas
Chapter 679(16): 34 shlokas
Chapter 680(17): 20 shlokas
Chapter 681(18): 25 shlokas
Chapter 682(19): 32 shlokas
Chapter 683(20): 21 shlokas
Chapter 684(21): 21 shlokas
There are consultations in Drupada’s court about the next course of action. In preparation for war, the Kurus and the Pandavas send word to their allies. However, Drupada’s priest is sent to the Kurus as a messenger. Duryodhana and Arjuna go to Krishna to seek his help. Arjuna opts for the unarmed Krishna, who will not take part in the fight and Duryodhana happily accepts Krishna’s large army. Balarama says that he will remain neutral, while Kritavarma helps Duryodhana. Duryodhana persuades Shalya to switch to the Kourava side. However, Shalya promises Yudhishthira that he will distract Karna when Karna and Arjuna fight. Shalya tells the Pandavas the story of Trishira, Vritra, Indra and Nahusha. The Kouravas assemble eleven akshouhinis of soldiers, while the Pandavas assemble seven akshouhinis. Drupada’s priest delivers the message. Dhritarashtra promises to reflect on this and send Sanjaya back as a messenger.
664(1)
Vaishampayana said, ‘When the foremost among the Kurus had happily celebrated Abhimanyu’s wedding with their respective parties, they safely rested for four nights. Then they went to Virata’s assembly hall. The assembly hall of the king of the Matsyas was prosperous. It was marvellous, decorated with the best of gems and jewels. There were seats and fragrant garlands. Those aged among the lords of men arrived there. Virata and Drupada, the two Indras among men, seated themselves on the seats that were at the front. There was also the grandfather of Rama and Janardana, aged and revered by the lords of the earth.1 The foremost among the Shinis, together with Rohini’s son, was seated near the king of Panchala.2 Janardana and Yudhishthira were seated near the king of Matsya. All the sons of King Drupada were seated there, Bhima, Arjuna and Madri’s two sons. There were Pradyumna and Samba, brave in battle, and Virata’s son, together with Abhimanyu.3 Droupadi’s sons seated themselves, on beautiful seats that were decorated with gold. They were the equals of their fathers in bravery. The maharathas who were seated there dazzled in their colourful garments and brilliant jewels. With all the prosperous and assembled kings, it was as if the sky was covered with unblemished planets. As was proper, those brave ones among men conversed with each other on various subjects. Then they reflected for some time and all the kings looked in Krishna’s direction. Having finished their conversation, those lions among kings who had been assembled by Madhava, looked towards him. They listened to his words, of deep meaning and great significance, about what should be done regarding the Pandavas.
‘Krishna said, “It is known to all of you how Yudhishthira was defeated by Soubala4 in a deceitful game of dice and lost his kingdom. He made an agreement that he would spend some time in exile. They are capable of swiftly conquering the earth. But they stuck to their pledge and conducted themselves in accordance with it. The sons of Pandu are foremost among the Bharatas. But they stuck to that terrible vow of six plus seven years. They spent the terrible thirteenth year near you, but were undetected. They bore many hardships.
All of you know everything about that. With that over, think about what is best for the king who is Dharma’s son and for Duryodhana. Think about what is best for the Kurus and the Pandavas, what is in accordance with dharma, is appropriate, and also ensures glory. Dharmaraja will not crave the kingdom of the gods, if that is not in accordance with dharma. He will instead desire the lordship of a village, if that is in accordance with dharma and artha. It is known to all the kings that he was robbed of his ancestral kingdom by Dhritarashtra’s sons through falsehood. They5 confronted great and unbearable difficulties. Dhritarashtra’s sons did not vanquish the Parthas in battle, through their own energy. But even then the king,6 together with his well-wishers, desires to see them healthy and happy. The sons of Kunti and the sons of Madri are heroes among men. They only wish to obtain what the sons of Pandu won for themselves, by conquering and subjugating the kings of the earth.7 You know everything about how they8 used different means to kill these destroyers of enemies, even when they were children. They seized their kingdom through unholy and terrible means. Witness their increasing avarice and Yudhishthira’s devotion to dharma in his soul. Reflect on the relationship between them. Separately and collectively, decide on a course of action. They have always been devoted to the truth and have faithfully completed the period of the covenant. Therefore, if they are not treated fairly now, let them kill all the assembled sons of Dhritarashtra. On learning that the king9 is oppressing them,10 all their well-wishers will gather around them. Let them be brought down in battle. Those who wish to fight will be slain. But if it is your view that they11 are too feeble and too few to be able to defeat them, let all the well-wishers gather together and endeavour to destroy all of them.12 Duryodhana’s intentions are still not known now. Nor does one know what he plans to do. With the intentions of the enemy not being known, how can one decide on an appropriate course of action? Therefore, let someone who is devoted to dharma go there, a man who is controlled, pure and born of a noble lineage. Let the messenger try to persuade them that half of the kingdom should be returned to Yudhishthira.”’
Vaishampayana said, ‘O king! On hearing Janardana’s sweet and calm words, full of dharma and artha, his elder brother13 strongly welcomed and applauded those words and spoke these words of his own.’
665(2)
‘Baladeva said, “You have heard Gada’s elder brother.14 These words are in conformity with dharma and artha. These will ensure welfare for Ajatashatru15 and also ensure welfare for King Duryodhana. By giving up half of the kingdom, the brave sons of Kunti are striving to ensure that which is good. Dhritarashtra’s son should also give up half of the kingdom and happily spend his time with us. Provided that the rivals act in a similar fashion, by obtaining the kingdom,16 it is certain that the brave ones among men will be pacified and will find joy. Their pacification will also ensure the welfare of the subjects. I will be happy if someone goes there to ascertain Duryodhana’s intentions and conveys to him Yudhishthira’s words, so that welfare is ensured for the Kurus and the Pandavas. Let him meet Bhishma, foremost among the Kurus, Vichitravirya’s noble son,17 Drona and his son, Vidura, Kripa, the king of Gandhara18 and the son of the suta,19 and also the other sons of Dhritarashtra, who are foremost among strong ones and foremost among those who are learned. They are established in their own dharma. They are heroes in this world and they are aged in learning and in years. When all these elders and citizens have collected and assembled together, he must bow down and speak his words, so that the welfare of Kunti’s son is ensured. Under no circumstances should they be angered. They have ensured their welfare by resorting to their strength. Yudhishthira was addicted to gambling and they approached him with affection. It was thus that he lost his kingdom. He was warned by all his well-wishers, the brave ones among the Kurus, because he was not skilled in gambling.20 But Ajamidha21 challenged the son of the king of Gandhara, who was skilled in gambling with the dice. There were thousands of other gamblers whom Yudhishthira could have defeated with the dice. But he ignored them and challenged Soubala, who defeated him with the dice. He was defeated by the one who gambled against him and the dice were always against him. Having commenced, he lost his head and was convincingly defeated. Therefore, there is no crime that attaches to Shakuni. Thus, let him show obeisance to Vichitravirya’s son and speak many words that are conciliatory. In this way, the man22 may be able to persuade Dhritarashtra’s son and bring him around to what is in our interest.”’
Vaishampayana said, ‘While the foremost among the Madhus23 was thus speaking, the foremost among the Shinis24 suddenly stood up. He censured his words and in great anger, spoke these words.’
666(3)
‘Satyaki said, “The way a man speaks, reflects the nature of his soul. The form of your words reflects the nature of your soul. There are brave men and there are cowards. Both are firm distinctions and can be seen among men. A eunuch and an extremely powerful man may be born in the same lineage, just as one branch of a tree yields fruit and another one does not yield fruit. O one who bears the standard of a plough! I am not censuring the words that you have spoken. O Madhava! I am censuring the ones who are listening to your words. In the midst of this assembly, without any fear, how can one speak the slightest evil about Dharmaraja? Those who were skilled with dice challenged the great-souled one and defeated him. He was unskilled with dice and acted in accordance with faith. How can this be a victory in accordance with dharma? Had they come to the house of Kunti’s son while he was playing with his brothers and defeated him there, that would have been a victory in accordance with dharma.25 They challenged a king, who was always devoted to the dharma of kshatriyas. Then they defeated him through deceit.26 Can there be anything more supremely sacred than that? Having observed the supreme covenant, why should he approach in obeisance? Having been freed from that exile in the forest, he has obtained his ancestral share. Even if Yudhishthira were to desire someone else’s property, it is not proper that he should ask for someone else’s property. Are they27 acting in accordance with dharma, if they are not prepared to give up the kingdom? The Kounteyas have passed the prescribed period of concealment. Though Bhishma and the great-souled Drona have pleaded with them, they claim that they have been recognized.28 They are not prepared to give the sons of Pandu their ancestral riches.
‘“I will use the force of sharp arrows and persuade them on the field of battle. I will make them fall down at the feet of the great-souled Kounteya. If they refuse to bow in obeisance before the wise one, they, together with their advisers, will go to Yama’s abode. They will not be able to withstand an angry Yuyudhana29 who is eager to fight. Can the mountains withstand the force of a thunderbolt? Who can withstand the wielder of the Gandiva bow, the one who uses the chakra in battle,30 me, or the unassailable Bhima? The twins wield firm bows and are extremely radiant, the equals of Yama. If one wishes to live, can one approach Parshata Dhrishtadyumna,31 or the five Pandavas who have extended Droupadi’s glory? When they are intoxicated with pride, is there anyone who is equal to the sons of Pandu in status or in valour? Soubhadra32 is a great archer and even the immortals find it difficult to withstand him. Gada, Pradyumna and Samba are the equals of destiny, the thunderbolt and the fire. After killing Dhritarashtra’s son in battle, together with Shakuni and Karna, we will instate the Pandavas. There is no adharma attached to killing an enemy who is an assassin.33 There is adharma and infamy in begging from enemies. Therefore, without any delay, let us satisfy the desires of his34 heart. The Pandavas must obtain the kingdom that was given to them by Dhritarashtra. Let Pandu’s son, Yudhishthira, obtain his kingdom today, or let them all be killed on the field of battle and go to sleep on the ground.”’
667(4)
‘Drupada said, “O mighty-armed one! There is no doubt that it will be this way. Duryodhana will not hand back the kingdom sweetly. Dhritarashtra loves his son and will follow him. So will Bhishma and Drona out of poverty, and Radheya and Soubala out of folly.35 It is my view that Baladeva’s words were
not appropriate, because they apply to a man who wishes to act properly right from the beginning. Dhritarashtra’s son should never be addressed through gentle words. I think that it is impossible to persuade that evil-minded one through gentleness. One exhibits gentleness towards a donkey and roughness towards a cow. Duryodhana, the one with evil intelligence, will not pay any heed to gentle words. I think that if gentle words are used, that evil one will take the speaker to be weak. If gentle words are used, that stupid one will think that he has triumphed. Let us do this. Let us make preparations here. Let us send word to our allies to collect forces for us. Let messengers who travel swiftly go to Shalya,36 Dhrishtaketu,37 the lord Jayatsena38 and all the Kekayas. Duryodhana is certain to send messengers to all of them also. But those who are righteous and have been allied to us earlier, will accept the first request. Therefore, let us make haste and let us request those Indras among men first. It is my view that a great task is about to be undertaken.
‘“Send word to Shalya quickly and to the kings who are under his suzerainty, and to King Bhagadatta, who dwells by the eastern ocean. And to Amitouja, Ugra, Hardikya, Ahuka, the extremely wise Malla and the lord Rochamana. Let Brihanta be brought and the King Senabindu, Papajit, Prativindhya, Chitravarma, Suvastuka, Bahlika, Munjakesha, the lord of Chedi, Suparsha, Subahu, the maharatha Pourava, the kings who rule over the Shakas, the Pahlavas and the Daradas, the Kambojas, the Rishikas, the western Anupakas, Jayatsena, the king of Kashi, the kings of the five rivers,39 the unassailable son of Kratha, the kings of the mountainous regions, Janaki, Susharma, Maniman, Poutimatsyaka, the king of the land of Pamshu, the valorous Dhrishtaketu, Oudra, Dandadhara, the valorous Brihatsena, Aparajita, Nishada, Shreniman, Vasuman, the immensely energetic Brihadbala, Bahu the conqueror of enemy cities, King Samudrasena with his valorous son, Adari, Nadija, King Karnaveshta, Samartha, Suvira, Marjara, Kanyaka, Mahavira, Kadru, Nikara, the terrible Kratha, Nila, Viradharma, the valorous Bhumipala, Durjaya, Dantavakra, Rukmi, Janamejaya, Ashadha, Vayuvega, King Purvapali, Bhuriteja, Devaka, Ekalavya’s son, the kings of Karushaka, the valorous Kshemadhurti, Uddhava, Kshemaka, King Vatadhana, Shrutayu, Dridhayu, Shalva’s valorous son and the lord of the Kalingas, Kumara, who is unassailable in battle. I think that it is desirable that word should be sent to them as quickly as is possible. O king! This brahmana is my priest. He should be swiftly sent to Dhritarashtra. Tell him the words that he should speak—how Duryodhana is to be addressed, and the king who is Shantanu’s son, how Dhritarashtra is to be addressed, and Drona, supreme among learned ones.”’
Mahabharata: Volume 4 Page 17
