dharme cārthe ca kāme ca mokṣe ca bharatarṣabha
yad ihāsti tad anyatra yan nehāsti na tat kva cit
yad ihāsti tad anyatra yan nehāsti na tat kva cit
Adiparva – Section 56 and Sloka 33
"In the realm of dharma, artha, kama, and moksha, (ethics, economic development, pleasure, and liberation), whatever is found in this epic may be found elsewhere, but what is not found here will be impossible to find anywhere else."
The Mahābhārata
Dhṛtarāṣṭra Gives Half the Kingdom
As the kings left the svayaṁvara for their respective countries, they marveled at what they had seen. The illustrious Pāṇḍavas were still alive! It was Arjuna who had shot down the target and won the princess, and it was Bhīma who had faced the kings with complete fearlessness and thrown down the mighty Śalya. The kings censured Bhīṣma and Dhṛtarāṣṭra for having allowed the Pāṇḍavas to be persecuted and deprived of their rightful kingdom.
Duryodhana was depressed at this turn of events. As he made his way back to Hastināpura, he pondered on the situation. How had his cousins escaped the fire? Now they were more powerful than ever. Allied with Drupada and Kṛṣṇa, they were a force to be reckoned with. And their own prowess was obviously exceptional. Just two brothers had successfully taken Draupadī from the midst of hundreds of kings. Even the invincible Karṇa had been more than matched. Hot tears ran down Duryodhana’s cheeks. By his side Dushashana said consolingly, “Do not grieve, brother. It was only because the Pāṇḍavas disguised themselves that they managed to win Draupadī. They took us all by surprise. Clearly destiny is supreme and human effort is useless. Despite our exertions, the Pāṇḍavas are alive and flourishing .”
Duryodhana frowned. “This is all the fault of the useless Purochana. He let us down badly. At least he perished in the fire.”
The Kauravas entered their capital sorrowful and ashamed. They were also anxious. Drupada was a powerful enemy. As Duryodhana entered his palace he was met by Vidura. Hearing the news from Pañchāla, Vidura’s face lit up with delight. Despite Duryodhana’s machinations, the Pāṇḍavas were thriving! Surely the Lord was protecting those virtuous princes.
Vidura went at once to Dhṛtarāṣṭra and said, “By good fortune the Kurus have been successful and are prospering.”
The blind king replied joyfully, “What luck! What luck!” Not knowing that Vidura was referring to the Pāṇḍavas, he thought that perhaps Duryodhana had won Draupadī. He immediately ordered ornaments to be made for Draupadī and asked that she and Duryodhana be brought into the palace in great pomp. Then Vidura informed him of the facts: Draupadī had chosen the Pāṇḍavas for her lords, and now the five heroes were strongly allied with Drupada and his many relatives and friends. Dhṛtarāṣṭra sat forward in surprise. “This is wonderful news. Those boys are dearer to me than they were to Pāṇḍu. My affection for them is now greater than it ever was. Their success and good fortune is mine also.”
Vidura smiled. “O King, may your present feelings remain for one hundred summers.” He then left to give the good news to Bhīṣma.
The king was left alone with Duryodhana and Karṇa. Both had remained silent as Vidura had spoken, but as soon as he left they jumped to their feet, loudly criticizing him.
Clasping his sword in its ornate scabbard by his side, Duryodhana said, “O best of men, how are you considering your good fortune to be our enemies’ success? That is foolish. We need to weaken the Pāṇḍavas and deprive them of their fortune, not rejoice in it. Otherwise they will surely swallow us all with our kinsmen, armies, friends and wealth.” Karṇa growled in agreement and both he and Duryodhana stood in front of the king, waiting for his reply.
Dhṛtarāṣṭra was silent for some time. Finally, wringing his hands he said, “I desire exactly as you desire. However, I did not want to reveal my feelings to Vidura. He should not even be able to know what I am thinking by my demeanor. Therefore I praised the Pāṇḍavas in his presence.”
The king asked Duryodhana how he and Karṇa planned to handle the situation. The prince replied that they should employ every diplomatic and devious means to bring about the Pāṇḍavas’ downfall. He suggested that spies be employed to create disunity between the five brothers, or that Drupada and his ministers be swayed from supporting the Pāṇḍavas by tempting them with wealth. Perhaps Draupadī could be turned against them if beautiful women were used to seduce the brothers. Or maybe Bhīma could be secretly killed; he was the mainstay of the Pāṇḍavas’ power and without him they could easily be overpowered.
Duryodhana concluded, “O Father, use whatever means you deem best. Somehow we must bring the Pāṇḍavas under our control without delay. Their strength increases with every passing day.”
The Kaurava prince turned to Karṇa and asked him for his opinion. Karṇa raised a clenched fist. His voice boomed out in reply. “O Duryodhana, in my view your suggestions are not well considered. I do not think that any intrigues will succeed against the Pāṇḍavas. You have already tried and failed in this way on various occasions. It will surely fail again.”
Karṇa pointed out that the Pāṇḍavas had formerly been living near them in Hastināpura. They had been mere children, without allies or friends, and still Duryodhana’s scheming had not been successful. Now the brothers were grown up, had secured powerful allies, and most importantly, were on their guard against the Kauravas. They would detect and thwart any plan Duryodhana set in motion. Nor would the Kauravas be able to break Draupadī’s affection for her husbands. She chose them when they appeared as poor Brahmins. How would she reject them now that they were prosperous? Nor would the virtuous Drupada abandon them for the sake of wealth--even if the Kauravas offered him their entire kingdom.
Karṇa’s eyes flashed as he spoke. His natural golden armor gleamed in the shafts of sunlight that shone through the palace windows. He turned to the king and continued, “O sire, here is what I think we should do. Before the brothers are fully established let us strike them down on the battlefield. We must challenge them before Drupada has time to assemble his allies to fight alongside them, and before Kṛṣṇa and Balarāma can bring the mighty Yādava hosts from Mathurā.”
Karṇa went on to praise strength and prowess as the cardinal virtues in kṣatriyas. He disliked Duryodhana and Śakuni’s treacherous methods and would rather settle the issue in an honest trial of arms. That was the only noble way to tackle the Pāṇḍavas. The other three means of diplomacy--conciliation, bribery or dissension--would all prove useless. The Kurus should immediately gather an army and march on Drupada’s capital, crushing both him and the Pāṇḍavas at the same time. Then the world would be theirs to command, freed of thorns.
Dhṛtarāṣṭra praised Karṇa for his courageous speech. Turning his blind eyes toward the king of Aṅga, he said, “Such words, full of heroism and power, surely befit you, O heroic one, but let us consult Bhīṣma, Droṇa and Vidura before taking any action. These men will always counsel what is in our best interests.”
Dhṛtarāṣṭra summoned his counselors. One by one Bhīṣma, Droṇa, Kṛpa and Vidura arrived and sat upon the golden seats around the king’s throne. When they were all settled in their places, the king told them the views of both Duryodhana and Karṇa and asked for their opinions. Bhīṣma spoke first. “O Dhṛtarāṣṭra, I can never consent to a quarrel with the Pāṇḍavas. Pāṇḍu’s sons and your sons are equally dear to me. They deserve my protection equally. The Pāṇḍavas should be given half the kingdom. Of this there is no doubt. As much as you feel this kingdom to be your property, so too do the Pāṇḍavas feel it to be theirs. If it is not their birthright, then how can it ever be yours? Indeed, their claim comes before yours. Therefore conclude a treaty and hand over half of this kingdom to them. Do this for your own good.”
Bhīṣma then explained what would happen if they declined to make peace with the Pāṇḍavas. The Kauravas would be covered with dishonor. All virtuous men would censure them. Having lost their reputation, their existence would become useless. Bhīṣma looked around the council chamber as he spoke. “It is fortunate for us that Kuntī’s sons still live. It is fortunate that Kuntī herself still lives. And it is fortunate that the sinful Purochana met his end. From the day I heard that Kuntī and her sons had perished in the fire, I could not face any living creature.”
Bhīṣma asked Dhṛtarāṣṭra if he knew how the citizens felt. They had blamed the Pāṇḍavas’ death on the king. That the brothers had survived would repair his reputation. Dhṛtarāṣṭra should now take advantage of that good fortune and make amends with the Pāṇḍavas by awarding them their kingdom. They were virtuous, united, and ever protected by the Supreme Lord. Even Indra with all the gods could not deprive them of their rights. “If you desire justice, the welfare of all, and my pleasure, then give half the kingdom to these boys.”
Bhīṣma sat down, looking across at Duryodhana who breathed heavily and ground his teeth. The prince stared at the floor as Droṇa stood up to speak. “O sire, it is said that counselors should always speak what is right, true and conducive to the king’s welfare and fame. My opinion then is the same as Bhīṣma’s. Return the kingdom to the Pāṇḍavas. Send a messenger skilled in diplomacy to Drupada, along with many gifts, and tell him how the alliance of his house with the house of Kuru has enhanced your power and dignity. O King, this will undoubtedly be in your best interests.”
Droṇa advised that Drupada be told how happy both Dhṛtarāṣṭra and his son have become by all that has happened. The Pāṇḍavas should be brought back in state to Hastināpura. They should then be installed in their paternal kingdom. This was the people’s desire. The Pāṇḍavas are no less Dhṛtarāṣṭra’s sons than his own offspring. He should treat them equally.
When Droṇa finished speaking Karṇa sprang from his seat. He could take no more. Breathing heavily, his brow furrowed, he thundered, “How surprising that these two so-called ministers should tender such advice! Although you have supported them, O King, they do not look to your good. While concealing the wickedness in their hearts they speak words purporting to be in your interests.”
Karṇa fumed. Bhīṣma and Droṇa’s advice was useless. A man’s happiness and distress depend upon destiny alone. Another person’s acts could in no way affect anyone. Everything was fixed by fate. If in the course of destiny Dhṛtarāṣṭra had acquired the throne, then who could oppose that? Why should they fear the Pāṇḍavas? Dhṛtarāṣṭra had become king by fate’s arrangement and if fate decreed it, then he would remain in that position, no matter what anyone said or did.
Karṇa looked angrily at both Bhīṣma and Droṇa as he concluded his speech. “These two have spoken out of fear of, or favoritism toward, the Pāṇḍavas. O King, judge for yourself the motives of your ministers, then do what you feel is right.”
Dhṛtarāṣṭra remained silent, but Droṇa again spoke out. “Karṇa, you have spoken only out of envy of the Pāṇḍavas. Due to your attachment for Duryodhana you desire only to injure the Pāṇḍavas. You should know that what I have said is certainly for the benefit of this house. If we act otherwise, then in my opinion the Kurus will be exterminated.”
Vidura had been observing the situation closely. Now it was his turn to speak. He could see by Dhṛtarāṣṭra’s demeanor and silence that he was uncertain. The intelligent minister stood and addressed the king. “O sire, after careful consideration I cannot think of anyone who are better friends to you than Bhīṣma and Droṇa. They have spoken what is for your certain good, but you do not accept their advice. The foolish Karṇa may disagree with them, but their words are meant only for your welfare. It has never been seen that they gave you bad advice at any time. They are experienced, wise and learned in scripture. Neither of them are in any way less than Rāma, the great son of Daśaratha. They regard your sons and the Pāṇḍavas with equal eyes. Why then do you disregard their counsel?”
Vidura then gave his own views of the situation. Dhṛtarāṣṭra’s partiality toward his own sons would lead to his downfall. The Pāṇḍavas were powerful and they were fixed in virtue. They could not be overcome by force. Indeed, they were capable of withstanding even the gods in battle. Besides the mighty Drupada, they had Kṛṣṇa and Balarāma as allies. There was no doubt that wherever there was Kṛṣṇa there would be victory.
Standing before Dhṛtarāṣṭra, Vidura spoke firmly. “Wash away, O King, the stain of ill repute brought about by the incident at Vāraṇāvata. Please the citizens of this state. Do what is just and proper and give to the Pāṇḍavas what is rightfully theirs. If you listen to the sinful advice of Duryodhana, Śakuni and Karṇa, your kingdom and fortune will surely be annihilated.”
Dhṛtarāṣṭra remained silent for some minutes. As much as he desired the advancement of his own sons over that of the Pāṇḍavas, he could not deny the truth of Vidura’s words. Placing his hand upon his sceptre he said, “The learned Bhīṣma, the Ṛṣi Droṇa and your illustrious self, O Vidura, have all spoken the truth about what is good for me. The Pāṇḍavas are certainly my sons and are entitled to this kingdom. Go, O Vidura, and bring them here along with their mother. Bring too the celestial beauty, Draupadī. By good fortune the Pāṇḍavas live. By good fortune have they obtained Drupada’s daughter as their wife. By good fortune our strength has now increased, and by good fortune the wicked Purochana is dead.”
Dhṛtarāṣṭra dismissed the assembly. Duryodhana and Karṇa stormed out, closely followed by Dushashana and the other Kaurava princes. Vidura left and made preparations to go immediately to Kāmpilya, while the blind king was led back to his chambers by his servants.
* * *
Early the next morning Vidura departed for the Pañchāla kingdom. He took with him numerous jewels and various kinds of wealth for Drupada, the Pāṇḍavas and Draupadī. A large contingent from Dhṛtarāṣṭra’s army accompanied him as he made his way along the smooth forest roads. Vidura had heard that Kṛṣṇa had gone to Kāmpilya to visit the Pāṇḍavas, and he felt excited at the prospect of seeing that all-powerful personality, as well as his beloved nephews.
When he arrived at Kāmpilya, Drupada received him with honor and the Pāṇḍavas were overjoyed to see him. They greeted him with tears in their eyes and touched his feet. The old minister embraced each of the brothers warmly. Kṛṣṇa then came forward and bowed before Vidura, who embraced Him, feeling a surge of ecstatic love. He gazed at Kṛṣṇa for some moments and the Yādava smiled affectionately at him. Vidura then offered Draupadī brilliant golden ornaments studded with diamonds and rubies, and Drupada a heap of shining gems.
When they were all seated in Drupada’s council chamber, Vidura said, “O King, along with your sons and ministers please hear the message I bring from Dhṛtarāṣṭra. He and his sons and ministers have repeatedly asked after your welfare. Your beloved friend Droṇa has mentally embraced you and sent his warmest greetings. All of the Kuru elders are overjoyed at our new alliance. They feel as if they have acquired a new kingdom. Knowing all this, O sire, please permit the Pāṇḍavas to go to Hastināpura. The Kurus long to see them again.”
Vidura described how much the people in Hastināpura were anxious to see the brothers return with their new bride. He hoped the Pāṇḍavas themselves were desiring to again see their own home. Would Drupada allow them to enter their own city in state?
Drupada smiled. “O wise Vidura, it is surely proper for these boys to return to their ancestral kingdom, but it is not proper for me to tell them to leave. Let them decide for themselves. Let us also consult Kṛṣṇa, for He is always interested in what is best for the Pāṇḍavas.”
Yudhiṣṭhira stepped forward and said that he and his brothers were now dependent upon Drupada. They would do whatever the king commanded. Kṛṣṇa said, “In my view the Pāṇḍavas should go to Hastināpura, but we should all abide by Drupada’s opinion, for the king is learned in all aspects of virtue.”
Drupada agreed with Kṛṣṇa. “These princes are now as dear to me as they are to Vāsudeva. No one is more their well-wisher than Kṛṣṇa and He will only counsel what is for their own good. Let them depart for Hastināpura.”
Soon they were ready to leave. The Pāṇḍavas made their fond farewells to Drupada and his sons. The old king and his wife shed tears as their daughter mounted the chariot with Kuntī. They stood with the other Kuru elders outside the palace as the Pāṇḍavas proceeded slowly down the royal highway toward the city gate. Kṛṣṇa went with them on His own splendid golden chariot, and with great pleasure they all journeyed together to Hastināpura. They entered the city like a line of celestials entering Amarāvatī, Indra’s splendid city.
The citizens thronged the streets. Everyone longed to see the Pāṇḍavas again. They crowded around the brothers as the procession moved slowly along the main road toward Dhṛtarāṣṭra’s palace. The Pāṇḍavas could hear people’s exclamations. “The best of men, Yudhiṣṭhira, has returned at last! That exalted soul knows the precepts of virtue. He regards us as if we were his nearest relatives. Today it seems that Pāṇḍu himself, beloved of the people, has come back from the forest. If we have ever given charity, if we have ever performed sacrifice, if we have any ascetic merits--then let the Pāṇḍavas live here for one hundred years.”
The brothers smiled and raised their hands in blessings. Their eyes streamed with tears as they again saw their city and its people. Soon they saw Dhṛtarāṣṭra and Bhīṣma, who had come out on the road to meet them. The king and his minister embraced the Pāṇḍavas, who in turn greeted their elders with due reverence, touching their feet and bowing before them with folded hands. Yudhiṣṭhira then enquired after the welfare of the kingdom and its people and was told that everything was flourishing . Gradually the party moved into Dhṛtarāṣṭra’s palace. Having been worshipped by the Kuru elders, Kṛṣṇa followed behind them.
Duryodhana’s wife, Dushala, met Draupadī and Kuntī and accompanied them into Gāndhārī’s quarters. As Gāndhārī embraced Draupadī she thought of the prophetic voice that had spoken when Draupadī first stepped out of the fire. It was said that she would be the death of the world’s kṣatriyas. The blindfolded queen had developed a powerful inner vision due to her austerities. She could understand that Draupadī was destined to cause her sons’ destruction. Still, Gāndhārī felt no malice toward Draupadī. She had resigned herself to the eventuality of fate. Duryodhana was wicked and selfish. His brothers followed him blindly. Surely they shall reap their rightful reward. All-powerful Providence controlled everything. Men were simply her instruments, driven by desire and hate. The queen blessed Draupadī and then warmly greeted her old friend Kuntī.
In Dhṛtarāṣṭra’s council chamber the king spoke before the Pāṇḍavas in a trembling voice. “It is with joy that I sit here today with Pāṇḍu’s sons. The gods have surely been merciful to the Kurus in that these five heroic brothers still live. So that no futher disputes may arise between us, I want to give the Pāṇḍavas half the kingdom. O Yudhiṣṭhira my child, go to Khāṇḍavaprastha; this shall be your half of the kingdom. Live there peacefully.”
Bhīṣma and Vidura looked at one another but said nothing. Kṛṣṇa, who was sitting upon a splendid seat of gold and jewels, and who appeared like the sun illuminating the assembly, smiled when He heard the king’s proposal. He knew the region the king was so generously offering to the Pāṇḍavas. Khāṇḍavaprastha was a vast area, and it was certainly half the kingdom, but it was nothing but jungle and desert. There were no cities, not even any settlements. Although it had once been the site of the Kurus’ capital, a ṛṣi had long ago cursed that land when he felt offended by a Kuru king. It was now a wasteland.
Yudhiṣṭhira looked respectfully at Dhṛtarāṣṭra. He felt no anger or resentment at the unfairness of the settlement. His elders represented the Supreme; their orders should be followed without question. The prince looked across at Kṛṣṇa, who was still smiling. Yudhiṣṭhira was sure with His assistance they would be able to make the Khāṇḍava region habitable land. With palms folded the Pāṇḍava acknowledged Dhṛtarāṣṭra’s gift. “It shall be so, my lord.”
The next day the king arranged for Yudhiṣṭhira’s coronation. With all pomp and ceremony the prince became king of Khāṇḍavaprastha, with Vyāsadeva appearing in time to perform the rituals.
After the coronation the Pāṇḍavas arranged to depart. Having worshipped the gods and taken their leave from the Kuru elders, they left with Kṛṣṇa at the head of their procession. The sage Vyāsadeva also accompanied them as they journeyed to the northern region of Khāṇḍava. With his assistance the brothers selected an auspicious tract of land upon which to found a city. He performed the appropriate Vedic rites to invoke the gods’ presence. Then Kṛṣṇa sat with the ṛṣi and summoned Indra. The deity appeared, blazing like fire. He bowed before Kṛṣṇa and asked, “What shall I do for You at this time, my lord?” Kṛṣṇa asked him to arrange for a city to be constructed for the Pāṇḍavas. He told Indra to sprinkle his heavenly nectar across the land so that it would again become rich and fertile. Saying, “So be it,” Indra called for Viśvakarmā, the architect of the gods. After being instructed by Indra he began work on the city.
All around the site granite walls rose to the skies. Viśvakarmā constructed white palaces and mansions, whose windows looked like the divine eagle Garuḍa’s outstretched wings. The city was protected by massive dark gates that resembled clouds. No weapon could assail them. Deadly darts and other missiles were placed along the tops of the defensive ramparts. The turrets were filled with powerful men, all highly trained in warfare and with all weapons at their disposal. The city was then surrounded by delightful woods full of blossoming and fragrant trees. Everywhere were lakes crowded with swans and lotus flowers. The city streets were wide and well-designed, with pleasant groves and gardens between them. Pleasure houses stood in the vast public concourses and there were countless temples dedicated to Viṣṇu and the heavenly deities. The Pāṇḍavas’ own palace appeared like the heavenly Mount Meru. Full of every opulence, it stood in the center of the city surrounded by garrisons of warriors.
Soon Brahmins began to be attracted to the city, which had become known as Indraprastha. They opened institutions wherein they taught all the Vedic sciences. Vaishyas also began to arrive, hoping to earn money by selling their goods. Gradually craftsmen and artisans arrived and within a short time the city was populated with pious citizens. It resembled Amarāvatī in the heavens. Being ruled with justice and compassion by Yudhiṣṭhira and his brothers, Indraprastha’s people had everything they desired. They came to regard the Pāṇḍavas as affectionate fathers.
Out of friendship for the Pāṇḍavas, Kṛṣṇa remained in the city for some days. Arjuna and Kṛṣṇa were especially close and they spent much time together. Draupadī would also take every opportunity to serve Kṛṣṇa, and she became very dear to Him.
* * *
A few days after Kṛṣṇa’s departure the celestial seer Nārada came to Indraprastha. Seeing the well-known ṛṣi, dressed in a black deerskin and with his golden hair knotted on his head, Yudhiṣṭhira got off his throne and offered his obeisances. He then presented Nārada with a fine golden seat encrusted with jewels and personally offered him the sacred arghya. King Yudhiṣṭhira washed the ṛṣi’s feet and welcomed him with gentle words. At Yudhiṣṭhira’s command, Draupadī came before the sage and stood with folded palms. Nārada offered the beautiful queen blessings and then dismissed her.
When Draupadī had returned to her quarters, Nārada said, “This illustrious princess is the wedded wife of all of you. You must establish a rule so that no dissension may arise between you over her. Listen as I tell you the ancient history of two celebrated Asuras named Sunda and Upasunda.”
The two Asuras belonged to the powerful race of Dānavas, the celestial demons. They were both sons of Nikumbha, a deadly enemy of the gods. The brothers were like one person divided into two. They lived together, ate together and moved about together. They always entertained the same purpose and were always equal to one another in both happiness and distress. By virtue of their long practice of rigid austerities, Sunda and Upasunda became extremely powerful. Having received a boon from Brahmā that they could only die at each other’s hands, they felt free to terrorize the universe. The gods could not check them. Finally, Brahmā devised a way to destroy them. He created a woman of indescribable beauty, whom he named Tilottamā. On Brahmā’s order this Apsarā went before the two brothers one day when they were intoxicated. Seeing her faultless form moving gracefully before them, both brothers immediately desired her. They began to argue. “This woman shall be my wife and your sister!” “No, brother, I saw her first. She is mine!” The argument became heated and soon they fell upon one another with their fierce weapons. At last they simultaneously smashed one another with their huge clubs and both fell to the ground dead.
Nārada concluded, “Thus those two Asuras, although ever united and inspired with the same desires, killed one another for the sake of a woman. You should make an agreement so that no such quarrel may arise among yourselves.”
The Pāṇḍavas consulted one another in the ṛṣi’s presence. Finally they agreed that they would each spend a certain amount of time with Draupadī. If any of them saw another when he was alone with her, there would be a severe consequence; the offender would have to go to the forest for one year and have no contact with Draupadī during that time.
After the Pāṇḍavas had made this rule, Nārada took his leave, disappearing before their eyes. Carefully keeping their agreement, the brothers continued to live peacefully at Indraprastha.
Arjuna’s Pilgrimage
It was more than a year since Nārada Ṛṣi’s visit. The Pāṇḍavas’ power and influence had increased and they had brought many other kings under their sway. They ruled with one aim: to keep the people on a path of piety and truth. By their own example they showed how happiness follows a life of virtue. In everything they did they accepted the guidance of spiritually advanced Brahmins. Indraprastha flourished and became more than the equal of Hastināpura in the world’s eyes. Due to his unswerving adherence to virtue, Yudhiṣṭhira became known as Dharmarāja, the king of religion.
Draupadī pleased her five husbands with her feminine graces and expert attentions. According to their agreement, each of the brothers was allotted time in which to be alone with her. One day it so happened that while Draupadī was alone with Yudhiṣṭhira, a Brahmin came to the Pāṇḍavas’ palace. Standing by the gate, he cried out, “O King, a Brahmin’s wealth is being robbed by wicked and despicable men. Alas, how can it be that in the kingdom of the virtuous Pāṇḍavas the Brahmins are not protected? A king who takes his taxes but fails to protect the people is considered the most sinful of men. O heroes, take me by the hand and deliver me from this burning anguish.”
In anger and grief the Brahmin repeatedly cried out. Arjuna heard his cries and called down, “Do not fear.” He went quickly to fetch his weapons in order to punish the thieves, but discovered that Yudhiṣṭhira was alone with Draupadī in the room which held the weapons chest. Arjuna hesitated. How could he intrude upon his elder brother, especially as they had made their agreement? But here was an afflicted Brahmin. If he did not protect him, then Yudhiṣṭhira’s fame would perish and he would be tainted by sin. Arjuna could not stand by and watch his brother be accused of irreligion. He had to get the weapons, even though it meant he would be exiled to the forest. He felt that even if he died in the forest it would be preferable to being covered by sin.
Arjuna resolved to enter the chamber and gather his weapons. He knocked on the door and walked in. Looking straight ahead of him, he strode quickly toward the weapons. Yudhiṣṭhira smiled to see his younger brother. He knew Arjuna must have an important reason for entering. Arjuna then explained the situation, took his bow and rushed out of the palace. Taking the Brahmin and mounting his chariot, he pursued the robbers. When he saw them in the distance, Arjuna released infallible arrows, striking down the thieves as they made off with the Brahmin’s cows. Having dealt swift justice to the robbers, Arjuna restored the property to the grateful Brahmin and returned to the city.
Yudhiṣṭhira greeted his brother warmly as he entered the palace. Along with his other brothers he applauded Arjuna for saving the Brahmin. Arjuna bowed before Yudhiṣṭhira and said, “O lord, please give me permission to observe the vow as we have agreed. I shall leave for the forest at once.”
Yudhiṣṭhira’s heart was pierced by grief when he heard Arjuna’s statement. He immediately replied, “Why should you go? O sinless one, if I am your authority, then heed my words now. I was not in the least disturbed by your entering the room. There is no need for you to leave for the forest.”
Yudhiṣṭhira looked tearfully at his handsome, curly-haired brother. How could he face separation from this virtuous and gentle soul? He explained to Arjuna that the scripture sanctioned a younger brother entering a room where his elder brother sat with his wife. It was only when the elder brother intruded upon the younger that it was condemned. Arjuna had entered the room only in pursuance of duty and in service to Yudhiṣṭhira.
But Arjuna was adamant. “My lord, I have heard from you that virtue must be practiced without hesitation or quibble. I shall not waver from truth. Truth is my weapon and virtue my strength. Grant me permission to leave and I shall proceed to the forest today.”
Despite the other Pāṇḍavas’ repeated pleas, Arjuna could not be swayed. Finally Yudhiṣṭhira relented and gave his permission. Although it would be painful to think of his younger brother in exile for so long, it must somehow be the arrangement of Providence. Surely the Lord had some inscrutable purpose which would ultimately prove to their benefit. He watched sadly as Arjuna left the city accompanied by Brahmins chanting sacred hymns and by servants carrying wealth for him to distribute as charity while he traveled.
The young prince went on foot toward the north. He had decided to first follow the Ganges’ course toward the Himālayas, then proceed eastward to the coast. Following the coastline in a great circle, he would finally return to Indraprastha.
Arjuna traveled at a leisurely pace. He saw charming woodlands, lakes and gardens. There were countless hermitages along the banks of the Ganges where sages lived, and each evening Arjuna would stop and recite prayers in their company. He would also listen as the sages narrated tales from the ancient scriptures about the pastimes of the Supreme Lord in His many incarnations. Arjuna often thought of his cousin and dear friend Kṛṣṇa as he walked. He hoped to visit Him toward the end of his exile. The Pāṇḍava listened as the sages described how Kṛṣṇa was the unborn original Personality of Godhead, appearing on earth to destroy demonic men and to establish the eternal religion, pure love of God.
As he traveled Arjuna also performed fire sacrifices to please Viṣṇu and the gods. One evening, just as the Brahmins were kindling the sacred fire, Arjuna entered the Ganges in order to bathe. He was just about to then leave the river when he suddenly felt himself being drawn underwater by an unseen force. Despite his efforts to free himself, he was dragged deeply into the river. He then found himself mystically transported to a celestial palace. Arjuna looked around and saw a sacred fire burning in the room he had entered. The prince immediately sat before the fire and offered libations of ghee into the flames, fearlessly reciting the mantras.
Just as Arjuna was completing his evening rituals in that strange place, a beautiful girl entered the room. She glanced coyly at Arjuna and smiled. He recognized her at once to be a maiden belonging to the celestial Nāga race. Arjuna understood at once what had happened. The Nāgas have the power to transfer humans to their own heavenly dimension of existence. Obviously this girl had become attracted to him and had drawn him down to her abode. He smiled back and said, “O beautiful maiden, you have been bold indeed. Who are you and where is this divine region?”
The girl replied that she was the daughter of a Nāga king named Kauravya. Her name was Ulūpī. “When you entered the river for your bath I was moving through the waters in my ethereal form. I was struck by Cupid’s arrow as soon as I saw your godlike form. O descendent of Kuru, I am yet unmarried. Therefore accept me as your wife, give yourself up to me and gratify me today.”
Arjuna said that he was bound by a vow of celibacy for one year. He could not therefore accept her as his wife. Still, as she was a Nāga, he knew she must have already known this by her celestial intelligence. She would not have asked him to marry her if her request did not somehow conform to the codes of virtue. Indeed, the scriptures enjoined that a kṣatriya should never refuse a maiden who supplicated herself to him.
Arjuna asked her how he could satisfy her desire while at the same time maintain his truthfulness. Ulūpī replied, “I know of your vow, O hero. You and your brothers made a rule in regard to Draupadī. This is well known to the gods. But that rule pertained only to your wife. It is her with whom you must not consort for the next year. There will be no sin in accepting another woman.”
Filled with desire for the powerful Pāṇḍava hero, Ulūpī beseeched him to accept her. She explained that such an act would be his highest duty under the present circumstances. The Nāga princess knew that Arjuna would act only when impelled by virtuous motives. She told him that if he did not take her as his wife, she would destroy herself. Thus he would be saving her life by accepting her. That was certainly a greater virtue than observing celibacy. Even if his piety suffered a slight loss by his going with her, he would gain greater merits by having saved the life of a helpless woman who had approached him for shelter.
Arjuna thought carefully. He decided that the Nāga maiden was speaking the truth and that he would not be acting wrongly to accept her as his wife. He smiled and nodded in assent. Ulūpī quickly fetched two celestial garlands which she and Arjuna duly exchanged to signify their acceptance of one another. Having sealed their union according to scriptural injunctions, Arjuna then spent the night with her in Kauravya’s palace. Ulūpī waited upon him and offered him every kind of celestial food and drink. They then lay together on a golden bed in the heavenly mansion and conceived a child.
In the morning Arjuna rose just before sunrise. Ulūpī brought him back through the Ganges to the place where he had bathed the night before. Before leaving him, Ulūpī blessed Arjuna, “You shall be invincible in water. Every aquatic creature will be vanquished by you in a fight.”
After telling Arjuna that she would return to him later when he was back in his own kingdom, Ulūpī vanished into the Ganges waters, leaving Arjuna to be greeted by his followers. The ascetic Brahmins had seen by their own divine sight how the prince had been taken to the region of the Nāgas. They met him as he returned and offered him their blessings. Arjuna related to them everything that had happened.
The party continued on to the Himālayas and soon arrived at the Bhṛgu mountain where the famous Vasiṣṭa Ṛṣi had once had his hermitage. Many Brahmins lived on that hill and Arjuna distributed much charity to them. After bathing in a sacred lake on the Bhṛgu mountain he walked on, visiting numerous other holy sites. Arjuna went toward the east, gradually descending from the Himālayan range. He reached the forest of Naimisharanya, said by the sages to be the very hub of the universe. From there he crossed over the rivers Nanda, Upananda and the famous Kauśika, where the great Ṛṣi Viśvāmitra had performed asceticism for thousands of years in ancient days.
Desiring to increase his piety, Arjuna traveled from one pilgrimage site to another along with his retinue. He performed many sacrificial ceremonies and gave away much wealth. When he reached the border of the kingdom of Kalinga on the eastern coast, he bade farewell to most of his followers and entered the kingdom with only a few attendants. Arjuna journeyed through forests, woodlands and numerous towns and villages. He passed the great Mount Mahendra and arrived finally in Maṇipur, where he visited King Chitravahana in his city of Manalur. The king had an attractive daughter named Citrāṅgadā. Arjuna saw her one day in the palace gardens and was struck with desire. He approached the king and asked for his daughter’s hand in marriage.
Chitravahana replied that he would be delighted to see his daughter wed an illustrious heir of the Kuru race. Arjuna was famous throughout the world as a hero without equal. But the king had one condition. Years ago his ancestors had prayed to Śiva for a child. The deity had granted their request, saying, “You shall have a child, and from now on all of your descendents will have a child--but one child only--to continue your race.”
Chitravahana had only a daughter. If Arjuna begot a son with his daughter, he must leave the boy to become the next king of Maṇipur. Arjuna happily accepted the condition and was married to the princess with all due ceremony. He remained in the city for three months. When he saw that Citrāṅgadā had conceived, he took his leave from her and the king, setting out again on his travels. Before leaving he promised Citrāṅgadā that he would return and bring her to his home in Indraprastha.
Arjuna then made his way south along the coast. When he reached the southern coast he found a large community of ṛṣis. He asked them to point out the local pilgrimage sites, and the ṛṣis informed him that there were five sacred lakes in that region, which could not be approached because they were infested with crocodiles. These lakes could confer great merits upon anyone who bathed in them, but as soon as a man entered the water he would be carried away by one of the powerful reptiles.
Arjuna saw an opportunity to serve the ascetics. He remembered his boon from Ulūpī. Going to the lake named Agastya--after the famous ṛṣi who had once lived there--he dived into the water. Arjuna’s leg was immediately seized by a great crocodile. Feeling the divine strength conferred by Ulūpī, he grasped hold of the animal and pulled it out of the water. Arjuna dashed the creature onto the shore. It suddenly became limp and a beautiful celestial maiden came out of its body. Seeing the wonderful sight, Arjuna asked, “Who are you, O beautiful one? Why have you committed such sins in this lake, carrying away holy ascetics?”
The maiden stood before Arjuna with folded palms. “O mighty hero, I am the Apsarā named Varga, ever beloved of Kuvera.”
Varga explained that she had once been going with four of her friends to see Kuvera. As they traveled through a heavenly woodland region they saw a Brahmin meditating in a lonely place. He was extremely handsome and he lit up the woods with his bodily luster. The five Apsarās playfully tried to disturb his meditation. They danced and sang before him, trying to tempt him away from his ascetic practices. Although unmoved by lust, the Brahmin was angered by their behavior. He then cursed them, “As you attack me now without compunction, you five shall become crocodiles, whose business is attacking others.” The maidens at once came to their senses. Showing contrition, they begged the Brahmin for mercy. He relented and told them that they would soon be delivered from their crocodile bodies by a powerful man. At that moment the great sage Nārada Ṛṣi arrived there and told them to enter the five sacred lakes on Bharata’s south coast. Soon Arjuna would come and release them from their bondage.
Varga bowed before the Pāṇḍava and thanked him for delivering her. She then asked him to save her four friends, who lived in each of the four other lakes. Arjuna smiled and went quickly to each holy lake. He pulled out all the other crocodiles and each time he watched as a maiden of shining beauty came out of the fierce reptilian body. The five Apsarās came together and, after offering Arjuna their respects, rose up to the heavens. Having made the lakes safe again, Arjuna took his leave from the ṛṣis and proceeded on his journey.
* * *
Arjuna traveled up Bharata’s western coast until he arrived at Prabhāsa. In the sea near Prabhāsa, Kṛṣṇa had constructed a city called Dwārakā. Arjuna could see the splendid fortress city from a distance, shining like the sun on the horizon. It could only be reached by passing along a heavily guarded bridge. When he reached the bridge Arjuna sent word of his arrival to Kṛṣṇa, who immediately came out of the city to see His dear friend. They embraced with joy. News of Arjuna’s exile from Indraprastha had already reached Dwārakā and Kṛṣṇa had been expecting him to arrive before the year was up. He knew that Arjuna was interested in gaining the hand of His sister Subhadrā. Arjuna had heard much about the princess from Gada, Kṛṣṇa’s cousin who had studied under Droṇa along with the Pāṇḍavas. Gada had described her as being incomparably beautiful and endowed with every womanly qualification. Just by hearing the descriptions, Arjuna’s heart had become attracted. He had resolved even then to somehow win her as his wife. And that would forge an alliance between the Pāṇḍavas and their beloved Lord, Kṛṣṇa.
Arjuna told Kṛṣṇa about his travels to the holy places and the Vrishni hero replied, “This is all good. Your piety and virtue are ever increasing.”
The Pāṇḍava prince turned quickly to the subject of Subhadrā. He asked Kṛṣṇa how she might be won. Kṛṣṇa smiled. “This princess is worthy of you in every way, O tiger among men, but who knows what would be her decision at a svayaṁvara? For a hero the surest way to win a maiden is to carry her away by force. This is always the way of the powerful, and it is sanctioned by holy scripture.”
Kṛṣṇa added that His brother Balarāma was intent on seeing her married to Duryodhana, even though no one else in Dwārakā was very keen on this suggestion. Kṛṣṇa especially did not like the idea. He would much prefer Arjuna to take His sister’s hand. But Balarāma was the city father and Kṛṣṇa’s elder brother and Kṛṣṇa did not want to go against His wishes. He told Arjuna to be patient. They would devise a plan. In the meanwhile, they could spend some time together. Arjuna still had four months remaining of his exile. He could spend it at Dwārakā.
Kṛṣṇa suggested that Arjuna keep his identity concealed. If he entered the city openly, he would not get a chance to see Subhadrā. She lived in Balarāma’s palace and was never seen in public. Her first appearance would be at her marriage. If Arjuna went into the city dressed as a renunciant, however, Balarāma would doubtlessly invite him for meals. Kṛṣṇa knew that His elder brother was fond of entertaining ascetics and sages, and also that He always arranged for Subhadrā to serve them so that she might be blessed and increase her virtue. Arjuna should therefore disguise himself as a renunciant, a member of the sannyāsa order. No one would recognize him if he matted his hair and kept his beard, especially when he was dressed in the saffron robes of a sannyāsī. Then he could live in Dwārakā during the coming months, and await an opportunity to win the beautiful Subhadrā. The rainy season was just upon them and it was customary for wandering ascetics to stay in cities till the rains had passed.
Kṛṣṇa went back into His city and Arjuna waited for a few more days outside before entering. Kṛṣṇa’s plan had sounded good. The Pāṇḍava wanted a chance to see Subhadrā and also for her to see him. Pious, he did not want to steal her against her desire. If she were not attracted to him, he would leave her in peace. He tied his hair in a knot above his head and put on the dress of a renunciant. Taking up the triple-rodded staff traditionally carried by Vaiṣṇava sannyāsīs, those worshippers of Viṣṇu in the renounced order, Arjuna entered Dwārakā. The unsuspecting gatekeepers allowed the ascetic to pass, folding their palms in respect as he walked by. Arjuna made his way along the huge golden bridge that spanned the ocean to the city, and which was encrusted with precious stones. At intervals the bridge opened out onto spacious platforms where well-armed soldiers stood guard. None of them recognized Arjuna as he passed.
When Arjuna reached the city he was stunned by its opulence. Symmetrically arranged around the city center were sixteen thousand white palaces, one for each of Kṛṣṇa’s sixteen thousand queens. Each palace was bedecked with gold and jewels and each rivalled the celestial Mount Meru in its size and opulence. Magnificent temples rose up on all sides and the sounds of sacred chants could be heard everywhere. Beautiful music filled the air and billows of fragrant incense wafted on the breeze. Shining chariots and great elephants moved here and there. Attractively dressed citizens strolled about the wide avenues, which were inlaid with priceless emeralds and interspersed with gardens stocked with celestial flowers. In the midst of the delightful gardens jeweled fountains stood in lotus-filled lakes. Trees bearing blossoms of every color stood along the roadsides. All around the city a massive fortified wall, a full one hundred miles long, rose up from the sea. Arjuna gazed about in wonder as he made his way to the Brahmins’ quarter of the city.
Kṛṣṇa had arranged that His friend be given a large house for his residence. He told him that he would inform Balarāma of the arrival of a Vaiṣṇava sannyāsī, and that Arjuna could expect to soon be invited to Balarāma’s palace where he would see Subhadrā. Arjuna felt as if he had ascended to Indra’s abode in the heavenly planets. The gods were even seen frequenting Dwārakā and it seemed as if its residents were celebrating a never-ending festival.
As Kṛṣṇa had expected, Balarāma arranged for Arjuna to be brought to His palace and offered varieties of delicious food. He had His sister Subhadrā serve the sannyāsī so that she might receive his blessings. The princess stole Arjuna’s mind away. She was everything he had heard she was. Subhadrā was as beautiful as Viṣṇu’s divine consort Lakṣmī. With her blue silk garments, gold earrings and ornaments, and long curling black hair, she could capture the hearts even of the celestials. She moved about with grace and poise as she served the ascetic.
Arjuna tried not to stare at her as he accepted the golden dishes she placed before him, but the princess caught his glance and saw the sparkle in his eyes. She looked more carefully at the sannyāsī. He did not resemble the other ascetics Balarāma had brought to the house. This ascetic looked more like a prince. Beneath his thin cotton cloth Subhadrā could see his broad and powerful shoulders. As he accepted the dishes she offered, she noticed his long, well-muscled arms, which resembled a pair of five-hooded serpents. She could see that behind his beard the young sannyāsī was extremely handsome. His dark eyes pierced hers and she felt her heart move. It was obvious that he desired her. Perhaps he was looking for a bride. She knew that Balarāma was trying to arrange her marriage to Duryodhana, but the young sage seemed a better prospect than that conceited Kuru prince. Subhadrā wondered who this ascetic might be.
Over the coming weeks Balarāma invited Arjuna to his palace on numerous occasions. Each time Subhadrā served him, and their attraction for one another grew. One day in confidence Kṛṣṇa spoke with his sister on the subject of her marriage. She told him of her feelings for the strange sannyāsī and Kṛṣṇa smiled. He asked her how she felt about Duryodhana. The princess’s features twisted disdainfully. Then Kṛṣṇa mentioned Arjuna’s name, telling her that the Pāṇḍava was desirous of becoming her husband. Indeed, he had come to Dwārakā to seek her hand. Subhadrā looked at him intently. Suddenly she realized what He was saying. The handsome ascetic was Arjuna. Why had she not guessed? The so-called sannyāsī, who walked like a powerful lion and spoke with a voice resembling a thundercloud, could only be a great ruler.
Subhadrā was suddenly excited. If only she could become the wife of that famous Kuru hero. But Kṛṣṇa cautioned her to remain quiet about his identity. If Balarāma learned the truth there would be trouble. She should be patient. Arjuna would surely find a way to marry her.
It was almost the end of the monsoon season. Balarāma invited the sannyāsī to his palace for a final visit. Again Subhadrā served him. By glances and smiles she made her feelings clear to the Pāṇḍava. Arjuna’s heart pounded. He could hardly eat. He prayed that he would soon get a chance to take the princess as his bride.
When the meal was over Balarāma gave gold and jewels to the sannyāsī and sent him home. Arjuna left with his mind in turmoil. He had to somehow gain Subhadrā’s hand. During the last weeks of the rainy season his mind remained fixed on the princess. Finally the rains ended and it was time for Arjuna to leave Dwārakā. Kṛṣṇa came to see him and told him that there would be a festival on the Raivataka hill, which skirted the mainland coastline around Dwārakā. All of the Yadus would attend. The beautiful Subhadrā would also be there. Kṛṣṇa suggested that this might be the time for which Arjuna had been waiting.
Arjuna’s eyes lit up as Kṛṣṇa, sitting next to him on the couch, explained His plan. “O best of men, I do not see any way you can obtain Subhadrā other than by kidnapping her from the midst of her friends and relatives. The festival will provide an opportunity for you, as the powerful heroes of the Yadu dynasty will be at ease and not expecting trouble.”
The festival was to be held in a few days and Kṛṣṇa arranged for swift messengers to ride to nearby Indraprastha. Arjuna wanted to obtain Yudhiṣṭhira’s permission before snatching away Subhadrā. Such an act would likely arouse the anger of the mighty Balarāma, and might even precipitate a fight between the Pāṇḍavas and the Yadus, but Kṛṣṇa told him not to fear. He would pacify Balarāma when the time came. “I will convince My irascible brother of the propriety and excellence of an alliance with your house, O Pārtha. You need only take the maiden and make off with her with all speed.”
When Yudhiṣṭhira’s permission arrived, Arjuna prepared himself to kidnap the princess. On the day of the festival, Subhadrā came out of the city surrounded by her relatives. All the great personalities of Dwārakā were present--King Ugrasena, Akrūra, Gada, Saraba, Babhru, Sātyaki, Uddhava and many others--and they resembled an assembly of the gods. The Gandharvas also appeared and they played sweet celestial music as Apsarās danced. Dwārakā’s citizens came out on their golden chariots and on the backs of great elephants. Above them hovered the aerial cars of the Siddhas and Cāraṇas, uttering auspicious Vedic hymns in praise of Kṛṣṇa and Balarāma, who shone in the midst of the assembly like the sun and the moon. From the sky the gods showered celestial flowers and played their heavenly instruments.
As evening approached, Arjuna came unnoticed out of the city. He had changed his dress and put on armor. His year of exile was over and he had cut his hair and resumed his normal appearance. Kṛṣṇa met him and gave him a chariot drawn by Śaibya and Sugrīva, two of Kṛṣṇa’s celestial steeds. As the Yadus sported and enjoyed themselves in the fragrant woodlands on the Raivataka, Arjuna mounted his chariot. Then he saw Subhadrā surrounded by her friends and maidservants standing near a temple of Viṣṇu. Without delay Arjuna spurred the horses and rushed toward the princess.
Subhadrā looked up in surprise as she heard the clatter of the fast approaching chariot. Holding the reins was Arjuna, with a great bow slung on his back and a sword hanging from his belt. Subhadrā’s heart leapt. The prince was heading straight for her. In less than a minute he had taken hold of her hand and pulled her onto the chariot. Before anyone could react he raced away to the north, back to Indraprastha.
As they realized what had happened the Yadus became incensed. How dare anyone kidnap their princess before their eyes? Who could have been so bold? Some of them said it was Arjuna from Indraprastha. The Yadu warriors ran about in all directions, trying to find their weapons and chariots. In Dwārakā the chief officer of the court stood in the central square of the city and blew his golden trumpet. It was a call to arms. A council of war was hastily assembled in the Yadu court. As the ministers and generals quickly took their places in the Sudharmā assembly hall, Balarāma spoke. His angry voice echoed around the hall. “Why has Arjuna insulted us in this way? Did he not consider us worthy of a peaceful approach? He has stolen Subhadrā without even speaking to any of us. Surely this means war!”
Balarāma glared around the assembly with eyes reddened with fury. The thousands of Yadu warriors present rose like so many fires blazing up when fed with oil. “Bring my armor!” “Fetch my weapons!” “Yoke my chariot and I shall give chase to the insolent Pāṇḍava!”
Amidst the uproar, only Kṛṣṇa remained unmoved, seated upon His beautiful, jewel-encrusted throne at the head of the assembly. Seeing this, Balarāma again spoke. With His pure white complexion, blue robes and wildflower garlands, He resembled a white mountain covered with blossoms. His voice again echoed around the hall. “Stop! O senseless men, what are you doing while Kṛṣṇa remains silent? Cease your roaring and let us hear what is on His mind before we act. His words are always our surest guide.”
Balarāma looked across at His brother. “O Janārdana, Arjuna is Your friend, but it appears that he has insulted us. By snatching away My sister he has placed his foot upon My head. O Govinda, how shall I bear it? I will rid the earth of the Kurus by Myself today. I will never brook an insult from them lightly!”
The whole assembly erupted again as Balarāma spoke, roaring in approval. Kṛṣṇa only smiled. As the sound died down He said, “I do not feel that Arjuna has insulted us. Indeed, My feelings are that he has enhanced our glory. Pārtha knows that we would not accept payment or gifts for our princess. What man on earth would sell his child to another? Nor would Arjuna accept the maiden as a gift, as if she were an animal. He has therefore selected the method always favored by powerful heroes.”
The hall remained silent as Kṛṣṇa continued to speak. He said He considered an alliance with the Pāṇḍavas, and especially with Arjuna, as proper. Arjuna had been born in the noble Bharata race. He was the son of the illustrious Kuntī, from their own house. No man on earth was capable of vanquishing Arjuna in battle. He was now proceeding on Kṛṣṇa’s own chariot and would be difficult to check. Subhadrā and Arjuna were a good match. Better that they send swift messengers to bring him back in peace and arrange for a proper wedding. That would avoid the disgrace of being defeated by Arjuna and would enhance the alliance forged by the marriage. After all, there was now no question of Subhadrā being accepted by another man.
Having concluded his speech, Kṛṣṇa looked around the assembly. Some of the the Yadus voiced doubts, but Kṛṣṇa answered them all expertly. Gradually the mood changed. The Yadu heroes looked at one another in affirmation of Kṛṣṇa’s words. His points were good. Arjuna was the world’s greatest warrior and his dynasty were world emperors. His marriage to Subhadrā was the arrangement of Providence for the good of the Yadus. They immediately sent messengers after Arjuna. He was brought back and received with honor. The city was decked out in flags and festoons and a great ceremony took place. Arjuna accepted Subhadrā’s hand before the sacred fire with the blessings of the ṛṣis. Then he remained in the city for a few more days. Finally, taking permission from Balarāma and Kṛṣṇa, he returned home. After a year away Arjuna longed to see his brothers again and introduce Subhadrā to them.
Burning the Khāṇḍava Forest
The Yadus bestowed vast amounts of wealth on Arjuna, and he left Dwārakā accompanied by a long train of chariots and elephants as well as hundreds of thousands of cows decorated with silk and gold. Subhadrā rode with him on a fine golden chariot drawn by tall white steeds. They soon arrived at Indraprastha and Arjuna went straight to Yudhiṣṭhira. He clasped his feet and then worshipped him according to the Vedic injunctions. Arjuna then worshipped Dhaumya and the other ṛṣis in the royal court. When the ceremonies were complete his other brothers embraced him with tears in their eyes and asked him to relate to them all his adventures.
After spending time with his brothers, Arjuna went to see Draupadī. As he entered her chamber, she turned away from him and said, “O Arjuna, what brings you here at this time? You should go and be with your new bride. That daughter of the Satvata race must be missing you now.” Draupadī was annoyed. Arjuna was her favorite among the Pāṇḍavas and she feared he might come to prefer Subhadrā. The Pāṇḍava repeatedly begged her forgiveness and assured her that his love for her was in no way diminished. Draupadī continued to sulk. “A second tie always relaxes the first one, no matter how strong it may have been.”
Arjuna tried to console the beautiful Draupadī, but she remained silent, always looking away from him. Seeing that he could not win her over, he left her chamber and went to Subhadrā. He asked her to dress herself as a cowherd girl. He wanted to remind Draupadī that Subhadrā was the sister of Kṛṣṇa, Draupadī’s beloved Lord. Kṛṣṇa had begun His life as a cowherd boy in a small village. By having Subhadrā appear as a cowherd girl Arjuna hoped that Draupadī’s natural affection for Kṛṣṇa would be awakened and directed toward His sister.
The Yadu princess was brought into Draupadī’s chamber attired in simple red silk. The servant girls who showed her in said, “This maiden has asked if she could become your servant.” Subhadrā immediately bowed before Draupadī and said, “I am here to do your bidding.” Draupadī had never seen Subhadrā and did not realize who she was, but seeing her humble demeanor and being reminded of her Lord by Subhadrā’s rustic dress, Draupadī’s heart melted. She raised her hands and blessed her, saying, “May you become the wife of a hero and the mother of a hero. May you be without a rival.”
Subhadrā replied, “May it be so.” She then introduced herself. “I am Subhadrā, Kṛṣṇa’s sister.” Draupadī smiled and embraced her co-wife. Her jealousy and anger were dissipated by Subhadrā’s gentleness. She asked Subhadrā to tell her everything about Dwārakā and Kṛṣṇa. They spoke together for hours. Then Draupadī took Subhadrā by the hand and led her to meet Kuntī. The two Pāṇḍava queens soon became close friends and would spend much time together, discussing the activities of Kṛṣṇa and His associates.
A few days after Arjuna’s return, Kṛṣṇa and Balarāma came to Indraprastha. Accompanied by His sons and ministers and riding at the head of a great army, Kṛṣṇa entered the Pāṇḍavas’ city where He was greeted at the gates by Nakula and Sahadeva. As they proceeded in state down the main highway, thousands of citizens stood along the roadside. They cheered and worshipped Kṛṣṇa and His elder brother as they moved slowly toward Yudhiṣṭhira’s palace. The Yadus gazed around them at the city. The roads were immaculately swept and sprinkled with perfumed water. Fences draped with bright garlands ran down the sides of the wide avenues. On the tops of tall white mansions flew countless flags and standards. The sweet scent of burning aloes filled the air and the sound of musical instruments could be heard.
Kṛṣṇa and Balarāma entered the Pāṇḍavas’ palace and went before Yudhiṣṭhira and his brothers. Yudhiṣṭhira worshipped Balarāma with all due ceremony and embraced Kṛṣṇa with affection. Kṛṣṇa offered His respects and worship to Yudhiṣṭhira and Bhīma, then took His seat in the assembly hall. Many important personalities from Dwārakā also took their places in the hall, including Akrūra, Uddhava, Sātyaki, Kṛtavarmā, Sāraṇa and Kṛṣṇa’s sons Pradyumna, Sāmba and Aniruddha.
Kṛṣṇa then gave Arjuna all the bridal gifts for Subhadrā that her relatives in Dwārakā had sent. He gave heaps of gold bricks and precious gems to Yudhiṣṭhira. Kṛṣṇa also presented the king with one thousand chariots adorned with rows of golden bells, each of them yoked to four steeds driven by well-trained charioteers, ten thousand milk-bearing cows, one thousand moonlike white horses with golden harnesses, and a thousand white mules with black manes, which could run at the speed of the wind. As well as this, Balarāma gave Arjuna as a wedding gift one thousand elephants, each resembling a hill and decked with golden ornaments and bells. Innumerable other items were offered to the Pāṇḍavas, being brought before them by Kṛṣṇa’s servants. Placed outside the hall, the wealth given by the Yādavas looked like a sea stretching in all directions.
Yudhiṣṭhira graciously accepted the gifts and then arranged for all the Yādavas to be accommodated in his palace. They and the Pāṇḍavas passed many days together in happiness, and when it came time for them to leave, the Pāṇḍavas in turn presented them with brilliant gems as gifts. With Balarāma at their head, the Yadus headed back to Dwārakā, but Kṛṣṇa decided to remain behind to spend some time alone with Arjuna.
One day Arjuna suggested, “O Kṛṣṇa, the days are hot. Let us go for some time to the banks of the Yamunā. We have constructed many fine pleasure houses there.”
Kṛṣṇa agreed to his proposal and they set off. They soon arrived at a charming spot amid groves of tall trees. High white mansions stood along the river banks, looking like a city of the gods. Kṛṣṇa and Arjuna entered one of the houses where they were served varieties of exquisitely flavoured food and drinks. They lay down upon golden couches spread with silk covers. After relaxing for some time they decided to go for a walk in the woods. The two heroes wandered along the riverbank, discussing martial arts and past battles they had each fought.
Having walked for a distance, they sat down upon an ivory bench that had been placed near the edge of a dense forest. As they continued to talk a Brahmin suddenly emerged from the woods. They looked at him in surprise. He resembled an old sal tree with a complexion like molten gold. His beard and hair were bright yellow and he shone like the morning sun. His two eyes were like lotus leaves, and his body was well-formed and powerful. As the Brahmin approached them, blazing like fire, Kṛṣṇa and Arjuna stood up and awaited his order.
In a resonant voice the Brahmin said, “I know you two to be the foremost of all men. I myself am a voracious Brahmin who eats much. I have therefore approached you in order to beg my food and to be gratified by you.”
Both Kṛṣṇa and Arjuna folded their palms and asked the Brahmin what food he would like. The Brahmin replied, “I do not eat ordinary food. Know me to be Agni, the fire-god. Give me food that suits me. Please help me to devour this Khāṇḍava forest.” He indicated the jungle by which they were standing. Although he had already made many attempts to consume the forest, his efforts had been repeatedly thwarted by Indra. This was because Indra’s friend, the Nāga Takṣakaḥ, lived in the forest. Whenever Agni blazed up and began to cover the forest, Indra would send torrents of rain to stop him. The fire-god continued, “Both of you are experts in arms. By your prowess you will be able to prevent Indra from stopping me. Thus I shall consume this great forest. O heroes, this is the food I desire to have from you.”
Kṛṣṇa and Arjuna looked at each other in surprise. They assured Agni that they would do everything in their power to help him, but they were curious as to why he wanted to consume this particular forest. The deity explained that the Khāṇḍava forest contained numerous varieties of medicinal herbs. He needed the herbs because he was suffering a malady due to having eaten excessive amounts of ghee. There had been a great sacrifice performed by a king named Swetaki in which so much ghee was offered into the fire that Agni became ill. Brahmā then told him that he could be cured if he ate the herbs in the Khāṇḍava forest. When Agni failed in his attempts to consume the forest, Brahmā told him that he would succeed if he could gain the assistance of Kṛṣṇa and Arjuna.
Brahmā had said, “In a previous incarnation, these two men were in fact the ancient and infallible deities Nara and Nārāyaṇa. They have appeared on the earth to accomplish the celestials’ purpose. Therefore, ask for their help.”
Agni concluded, “I now depend upon you two. I must eat this forest. Brahmā has also informed me that the living beings within the forest are sinful and should be destroyed. Therefore do not harbor any doubts. This act is sanctioned by authority.”
Arjuna replied, “I possess many celestial weapons, but I have no bow capable of bearing their power. If I am to achieve the task you have set, I will require an inexhaustible quiver of arrows and a chariot drawn by celestial steeds. If you can provide all this, then we will surely accomplish your desire.”
Agni meditated upon Varuṇa, god of the nether worlds, and the deity immediately appeared and said, “What shall I do for you?”
Agni knew that Varuṇa kept many celestial weapons in the depths of the ocean. Therefore he asked him to present Arjuna with the celestial bow Gāṇḍīva as well as two inexhaustible quivers of arrows. Agni also asked that Varuṇa bring forth a chariot belonging to Soma, the moon-god. Varuṇa agreed and caused all those things to appear at that spot.
Arjuna looked with wonder at the Gāṇḍīva bow. It appeared like a rainbow embedded with celestial gems. As tall as a man, it was flawless. The Pāṇḍava took up the shining bow and forcefully twanged its string. A sound like the crash of thunder resounded throughout the forest, terrifying all the creatures. Holding the bow, the joyful Arjuna next approached the huge, golden chariot. It was filled with varieties of celestial weapons as well as the two inexhaustible quivers Agni had requested. The chariot was yoked with golden harnesses to silvery steeds from the land of the Gandharvas. These horses were capable of going anywhere within all the worlds and could move with the speed of the wind or the mind. Above the chariot flew a banner bearing an image of Hanumān, Rāma’s great monkey servant. Hanumān seemed to be burning everything that fell within his gaze. Other flags flew on the chariot bearing images of fierce beasts. All the creatures roared terribly from their standards.
Arjuna circumambulated the chariot and then mounted it like a virtuous man ascending to heaven. He put on the suit of celestial armor that lay there. As he stood with the Gāṇḍīva in his hand, he resembled the sun shining from behind an evening cloud. He then drove the chariot around, smiling as he heard the loud rumble of its wheels.
Varuṇa also gave Kṛṣṇa a club called Kaumodakī, which roared loudly when wheeled about and which could crush even Daityas and Dānavas. Kṛṣṇa then mounted Arjuna’s chariot, saying that he would become the driver.
Arjuna again addressed Agni, “O fire-god, we are now ready to satisfy your request. Armed with the Gāṇḍīva and assisted by Kṛṣṇa, I am able to withstand the entire host of gods united with the Asuras--what then to speak of Indra! Therefore, blaze up as much as you like and surround this forest.”
Agni immediately expanded himself around the forest and began to consume it with his seven kinds of flames. He assumed the fearful appearance he assumes at the end of an aeon which he uses to destroy all things. Kṛṣṇa then began to drive the chariot around the forest. It moved with such speed that it appeared to be continuously present on every side of the forest. Whenever Arjuna saw a creature trying to escape from the conflagration he immediately shot it down. Being slain in the presence of Kṛṣṇa, the Supreme Deity, all the creatures dying in that forest assumed spiritual forms and ascended to the highest regions of transcendence.
The roar of the fire could be heard for miles. Red, orange and blue flames shot high into the sky. The lakes and ponds in the forest were boiled dry and the rocks melted. No creature was able to escape from the blazing Khāṇḍava forest and their screams mixed with the crackling of the fire. It blazed up to such an extent that it caused fear even to the celestials, who went in a body to Indra and said anxiously, “O lord of the immortals, why does Agni burn all creatures below? Has the time come for the world’s destruction?”
Indra looked himself to see what was happening on the earth. Feeling concern for his friend Takṣakaḥ, he set out at once to stop the fire. He sent down torrents of rain, which fell in columns as thick as tree trunks. But the rain was turned to steam by the heat of the fire even before it reached the forest below. Indra then became angry and amassed huge clouds over the forest which doubled the volume of rain. With its flames and smoke rising up, and with lightning and sheets of water falling from the sky, the forest became terrifying.
Arjuna saw Indra’s attempt to put out the fire and he sent hundreds of thousands of arrows in a tight network over the forest. That net of arrows acted as a vast umbrella and completely checked the falling rain.
The Nāga king Takṣakaḥ was not present in the Khāṇḍava, but both his wife and son were caught in the blaze. They flew swiftly upwards and were seen by Arjuna. He instantly fired an arrow which severed the snake lady’s head. He then trained another arrow upon Takṣakaḥ’s son, Aśvasena. Seeing this, Indra raised a violent wind around Arjuna which temporarily deprived him of his senses. Aśvasena escaped and disappeared into the sky.
As he regained his senses, Arjuna became angry with Indra. He shouted a challenge to the god and covered the sky with his arrows. Indra too became angry with Arjuna and released his tremendous thunderbolt weapon. Without delay Arjuna invoked the Vāyavya weapon which dispersed the huge black clouds. That powerful wind weapon completely dispelled the energy of Indra’s thunderbolts and lightning flashes. The sky became clear and a gentle breeze began to blow. Agni blazed up even more, fanned by the breeze and fed with the fat of bodies burning in the forest. He filled the sky with his roars.
Indra summoned many other celestials to fight with Arjuna. Hosts of powerful heavenly fighters appeared and began to send their weapons at both him and Kṛṣṇa. Blazing iron balls, bullets, rocks and countless arrows shot toward them. Arjuna countered all the missiles with his arrows--at the same time he cut down his assailants, who fell screaming into the fire. Arjuna was unconquerable as he stood on the battlefield releasing his deadly arrows, with Kṛṣṇa skillfully guiding the chariot.
Indra then mounted his celestial elephant, Airāvata, and rushed down upon Arjuna and Kṛṣṇa, shouting, “These two are killed.” He raised his personal weapon known as the Vajra and urged on his elephant. Seeing Indra advance the other principal gods followed him. Yamarāja took up his death-dealing club, Kuvera his mace and Varuṇa his noose. The commander of the celestial army, Skanda, raised his Śakti weapon, and Sūrya came with his brilliant dart. The other gods charged behind Indra with their own weapons raised. The Viśvadevas, Sādhyas, Rudras, Vasus and Marutas all advanced in a body toward Arjuna and Kṛṣṇa, who stood fearlessly below.
Even though they exerted themselves with full force, however, the celestials were unable to overpower Kṛṣṇa and Arjuna. Struck by Arjuna’s mystical arrows, the gods were forced to retreat. Indra smiled. He was pleased with Arjuna who was, after all, his son, and he also understood Kṛṣṇa’s position. Indra knew that no one could overcome Kṛṣṇa or anyone supported by Him. Obviously Kṛṣṇa desired that Agni consume the forest and, at the same time, He was enhancing the fame and glory of His friend Arjuna.
Then, desiring to test Arjuna’s power further, Indra sent down a thick shower of boulders. Arjuna quickly reduced the stones to dust with his swift arrows. Indra then tore off the peak of a massive mountain and hurled it at Arjuna. Not disturbed in the least, Arjuna cut the flying mountain peak into a thousand pieces which rained down upon the forest below.
Indra was gladdened by Arjuna’s prowess. He ordered the celestials to withdraw and, as he did so, an invisible voice was heard in the sky: “O Indra, your friend Takṣakaḥ is not in the forest at present. Nor will it be possible for you to defeat in battle Arjuna and Kṛṣṇa. These two are Nara and Nārāyaṇa, the immortal and invincible ṛṣis. They are worthy of even the gods’ worship. Desist from the battle, for the burning of the Khāṇḍava has been ordained by fate.”
Having heard that voice, which they knew belonged to the universal creator Brahmā, the gods retired to their own abodes. For fifteen days Agni continued to consume the forest along with its inhabitants. As the forest was destroyed, hordes of Rākṣasas, Dānavas and Nāgas rushed out in fear. Arjuna cut them down with volleys of arrows. None could even look at him as he stood releasing his searing shafts. Gradually the forest was reduced to ashes and Agni was gratified.
There was a leader of the Asura race named Maya, who had been dwelling in the Khāṇḍava. Having hid himself underground, he now rushed out of the forest and tried to escape. Agni chased the Asura and Kṛṣṇa raised His discus weapon, Sudarśana, ready to kill him. The intelligent Maya ran to Arjuna and fell at his feet. “O Arjuna, I seek your protection. Save me! I supplicate myself before you.”
Arjuna raised his hand and replied, “Do not fear.” He could not refuse to protect anyone who sought his shelter. He turned toward Kṛṣṇa and asked Him to spare the Asura’s life. Kṛṣṇa lowered His weapon and Agni also stood back.
As the flames in the forest died down, Indra again appeared before Arjuna and Kṛṣṇa. Agni stood next to him as he said, “O Pārtha, O Keśava, you have achieved that which could not be achieved by any celestial. Please ask from me any boon you desire. I am very much pleased.”
Arjuna asked Indra for all his celestial weapons. Indra smiled and replied that he would indeed give him the weapons--but not yet. When Śiva would give Arjuna his Pāśupāta weapon, then Indra would bring him to heaven and give him all the fire and wind weapons. That time would come in the future.
Kṛṣṇa then asked that His friendship with Arjuna might last forever and Indra said, “It shall be so.”
Finally, Agni said, “I also wish to give you a boon. Just as I pervade this universe, so by my power will you be able to go anywhere you desire within the universe.” The gods then returned to the heavens.
As Kṛṣṇa and Arjuna made their way back to their mansion, Maya approached them. He bowed at Arjuna’s feet and said, “O son of Kuntī, you have saved me from the angry Kṛṣṇa and the hungry Agni. Tell me what I can do for you in return.”
Arjuna replied, “I cannot take anything from you to repay me. This is my firm principle. I act only out of duty. It was my duty to save you and therefore you bear me no obligation. Go in peace.”
Maya praised Arjuna’s virtue, but he insisted upon doing something for the Pāṇḍava. “I simply wish to please you, O Pārtha. You need not see it as repayment.”
Arjuna again said that he could not accept anything from Maya. “I do not want to frustrate your desire. If you want to please me, then do something for Kṛṇa. That will be more pleasing to me than anything else.”
Maya turned and looked expectantly at Kṛṣṇa who was smiling softly. After reflecting for a moment he said, “You are the architect of the celestial demons. If you wish to please Me, then build a splendid assembly hall for Yudhiṣṭhira. The like of this hall should not be found anywhere in the world. It should contain the features of celestial architecture and be impossible for anyone else to emulate.”
The Asura’s skills were well known to Kṛṣṇa. Maya had constructed many wondrous edifices in the higher planets for the Daityas and Dānavas. Maya then assented to Kṛṣṇa’s request and accompanied Him and Arjuna back to Indraprastha, where he was introduced to Yudhiṣṭhira. The eldest Pāṇḍava marveled as Arjuna narrated the story of how the Khāṇḍava forest was burnt. He received Maya with honor and discussed the hall with him. After much thought Maya drew up a design. He then began to consider where to find the necessary materials for constructing the celestial hall. He told the Pāṇḍavas that he needed to go to the Himālayas. “I have left there a large quantity of rough diamonds and other precious stones of every description, including those not found on this earth. I shall go to fetch them.”
Maya explained that he had formerly been engaged by Vṛṣaparvā, king of the Dānavas, to construct sacrificial altars for the Asuras. He had gathered all kinds of celestial materials which he had stored at Vṛṣaparvā’s house high up on the Maināka mountain. There was also a great club with which Vṛṣaparvā had once withstood the gods in battle. Maya would bring that club, equal to one hundred thousand ordinary clubs, and give it to Bhīma. He would also fetch from the depths of a lake on Maināka the large celestial conch shell known as Devadatta for Arjuna. If Arjuna blew that conch on the battlefield, it would shatter his opponents’ hearts.
Having gained Yudhiṣṭhira’s permission, the Asura left quickly for the north. He found all his wealth guarded by Yakṣas and Rākṣasas, and with their assistance he brought it back to Indraprastha. After presenting the club to Bhīma and the conch shell to Arjuna, he commenced work.
The Celestial Hall
Soon after Maya began his work on the hall, Kṛṣṇa approached Yudhiṣṭhira and asked his permission to return to Dwārakā. He had been away for months and now desired to again see His relatives. Yudhiṣṭhira gave his permission reluctantly, knowing he would miss his beloved friend. Kṛṣṇa then said His farewells, first going to Kuntī and touching her feet in respect.
Shedding tears, Kuntī embraced Kṛṣṇa and said, “My dear Keśava, You are the Supreme Soul of this universe. You are always kindly disposed toward everyone but You especially protect Your devotees. From the day that Akrūra arrived in Hastināpura I knew You were thinking of the welfare of myself and my sons. I am confident that whatever difficulties we may experience are arranged by Providence for our ultimate good.”
Kṛṣṇa smiled at Kuntī and then left her, promising that He would return before long. He then went to see His sister Subhadrā and bid her an affectionate farewell. After that Kṛṣṇa went to Draupadī, who cried at the thought of His departure. Like her husbands and mother-in-law, Draupadī thought constantly of Kṛṣṇa. She bowed at His feet and worshipped Him, praying that He might soon return.
After performing the due rites of departure, and after offering charity to the Brahmins, Kṛṣṇa mounted His chariot along with Sātyaki, who had remained with Him in Indraprastha to learn archery from Arjuna. Surrounded by the five Pāṇḍavas, Kṛṣṇa looked like Indra surrounded by the gods. He proceeded slowly along the royal highway toward the city gate. Thousands of citizens lined the streets shouting and waving as Kṛṣṇa departed in His chariot, drawn by Śaibya and Sugrīva and bearing the sign of Garuḍa. Yudhiṣṭhira mounted the chariot and personally took the reins. Arjuna stood on the chariot fanning Kṛṣṇa with a golden handled chamara whisk. Bhīma held a white parasol over Kṛṣṇa’s head and Nakula and Sahadeva walked ahead on either side of His chariot, clearing the way.
The Pāṇḍavas accompanied Kṛṣṇa out of the city for four miles. Kṛṣṇa then told them to return home. He bowed to Yudhiṣṭhira, who tearfully raised Him and said with affection, “My dear Kṛṣṇa, I do not know what kind of pious activities we must have performed in previous lives so that You are now so gracious toward us. Even highly renounced yogīs and mystics attain a sight of You only with great difficulty. Yet we are householders engaged in politics and worldly affairs. I do not understand why You are so kind to us.”
Kṛṣṇa smiled and asked Yudhiṣṭhira if He could leave for Dwārakā. Yudhiṣṭhira assented and with great difficulty Kṛṣṇa persuaded the Pāṇḍavas not to follow Him. He told them that He would always be ready to assist them whenever they needed Him. They need only think of Him. Kṛṣṇa then urged His horses onwards and the five brothers stood together gazing at His chariot as it disappeared into the distance. They then slowly returned to Indraprastha, their minds absorbed in thoughts of their friend from Dwārakā.
* * *
A few days after Kṛṣṇa left, Maya, having completed all his designs and plans, began his actual construction. On an auspicious day marked by favorable stars the Asura measured out a piece of land five thousand cubits square. Before commencing work, he distributed charity to thousands of Brahmins. He arranged for them to be fed with the finest of foods and gave them wealth, invoking their blessings before he began.
Maya then erected thousands of golden pillars upon which he constructed a splendorous assembly hall. After fourteen months the hall was completed. It appeared like a mass of new clouds rising in the sky, and its celestial effulgence seemed to darken the sun’s rays. It was spacious, cool, delightful and filled with wealth. With its golden walls and archways inlaid with celestial gems, and its crystal stairways worked with coral, the hall surpassed even the Yadus’ Sudharmā hall. In its center was a beautiful artificial pond filled with lotuses and lilies whose stalks were made of brilliant gems, and with other flowers and leaves made of gold and silver. On its clear waters there were also real lotuses in full blossom. Swans, kāraṇḍavas and chakravarkas swam about on its surface and golden-colored turtles played on its bottom. The sides of the pond were set with costly marble slabs studded with pearls, and all around it were celestial flowers shivering in a gentle breeze. The hall was adorned with gardens full of ever-blossoming trees, and the air was filled with a delicious fragrance that mixed with the scent of the lotuses on the lake.
Maya arranged for eight thousand powerful Rākṣasas, known as Kiṅkarās, to guard that hall. Keeping themselves invisible, the well-armed Rākṣasas, who had massive bodies and fearful faces, arrow-shaped ears and blood-red eyes, stationed themselves all around the hall, ever alert to danger. The Asura then reported to Yudhiṣṭhira that the hall was ready for occupation.
Yudhiṣṭhira consulted with the Brahmins and selected an auspicious day to enter the hall. He fed and gave charity to thousands of Brahmins and, along with his brothers, worshipped Viṣṇu and the gods. A ceremony was arranged and actors, bards, singers and wrestlers exhibited their skill for the Pāṇḍavas’ pleasure. A feast was then distributed to all of Indraprastha’s citizens. Precisely at noon the Pāṇḍavas, followed by crowds of ṛṣis, entered their hall through the enormous golden doors at its eastern entrance. They took their places on the jewel-encrusted thrones at the head of the main hall. Around them sat the ṛṣis and many kings who had been invited from other countries. In that assembly were seen numerous famous ṛṣis such as Asita, Devala, Vyāsadeva, Maitreya, Parvata, Mārkaṇḍeya, Jaimini, Bhṛgu and hundreds of others. All the virtuous sages had their mind and senses under full control and they looked like so many full moons shining amid the assembly.
The Pāṇḍavas listened respectfully as the ṛṣis recited Vedic histories to invoke auspiciousness. The kings in attendance then stepped forward one by one to make offerings to Yudhiṣṭhira and to worship him with all honor. Citrasena, the Gandharva leader, arrived with the Apsarās. Along with the Cāraṇas descended from the heavens, they entertained the assembly with celestial music and dance. Worshipped and entertained by such beings, Yudhiṣṭhira resembled Brahmā seated in his own hall on the highest planet in the universe.
Suddenly, the Pāṇḍavas saw Nārada Ṛṣi appear by his mystical power. Dressed in a black deerskin, with his golden hair knotted on top of his head, he seemed like a brilliant sun rising in the hall. Yudhiṣṭhira and his brothers immediately stood in respect. They bowed low to Nārada, who was accompanied by Pārijāta, Raivata and Sumukha, three other powerful sages. Yudhiṣṭhira offered all the ṛṣis seats and they sat peacefully as the Pāṇḍavas worshipped them with sacred offerings as well as with precious gems and jewels. Gratified, the sages were joyous to behold the wonderful assembly hall.
Nārada said, “O King, is your wealth being spent properly for the protection of the people? Is your mind fixed in virtue? Are you enjoying the pleasures of life? I trust that you do not sacrifice religion for the sake of profit, nor profit for the sake of religion, nor indeed both religion and profit for the sake of pleasure, which easily tempts men.”
Nārada continued to question Yudhiṣṭhira on a variety of subjects, his questions effectively constituting a number of instructions on the art of kingship. Yudhiṣṭhira sat with folded palms and listened attentively. The entire assembly remained silent as Nārada, the foremost of the ṛṣis, spoke. His knowledge and wisdom were famed throughout the universe. Nārada was fully acquainted with every aspect of the Vedic teachings, and he was renowned as a great devotee and servant of the Supreme Lord. He knew the Lord’s desire, and his movements and actions were always arranged to assist the divine plan. The Pāṇḍavas were reverent as he instructed them. The whole aim of the monarch, Nārada explained, was to keep his people on the path of progressive spiritual life, helping them advance toward life’s ultimate goal of emancipation, while ensuring that they were protected and had all their material needs provided.
As Nārada finished his instructions, Yudhiṣṭhira thanked him and said, “O great sage, you have asked me if my study of scripture, my wealth and my marriage are all successful. Please tell me how I can succeed in these things.”
Nārada, who had ended his speech with those three questions, replied, “Scriptural knowledge is successful when it results in humility and good conduct, wealth is successful when it is both enjoyed and given away in charity, and marriage is successful when the wife is enjoyed and bears offspring.”
Concluding his instructions, the ṛṣi said, “O great king, be sure that you are always free of the five evils which assail men: excessive sleep, fear, anger, weakness of mind and procrastination.”
Yudhiṣṭhira again bowed to Nārada and took hold of his feet, saying, “I shall surely do all that you have said. My knowledge has been increased by your wise words.”
Yudhiṣṭhira replied in detail to all of Nārada’s questions. When he finished the sage blessed him by saying, “That king who properly performs his duties will pass his days in happiness and at the end of his life he surely ascends to the regions of heavenly happiness.”
Yudhiṣṭhira became curious to learn from Nārada about the assembly halls possessed by the gods. He wondered if there were any equal to the one Maya had built for him. In the presence of the many kings and sages in his hall Yudhiṣṭhira asked, “O great ṛṣi, you can travel with the speed of the mind and go anywhere within the universe. Please tell me of all the assembly halls you have seen. Do any of them equal mine?”
The Pāṇḍava asked Nārada to describe in detail the other halls as well as who was to be found in them. Who waited upon Indra in his hall and who upon Yamarāja? Which fortunate souls attended Brahmā in his hall? Yudhiṣṭhira’s enquiry was pointed. He wanted to know where his ancestors, the great kings of the past, had gone. He was especially eager to hear of his father, Pāṇḍu. Had Pāṇḍu attained the highest heaven? Yudhiṣṭhira waited expectantly for Nārada to reply.
Nārada described the great halls belonging to all the principal gods, beginning with that of Indra. Indra’s hall is one hundred and fifty yojanas long, more than a thousand miles, and a hundred yojanas wide, and it shines with the splendor of the sun. It is capable of dispelling grief, fatigue, fear and weakness. Indra sits there in a magnificent, ethereal form adorned with a brilliant crown and bracelets, and wearing effulgent white robes. He is decorated with celestial garlands of many hues. By his side sits personified Beauty, Fame and Glory. Nārada named all the ṛṣis and other personalities who wait upon the king of the gods. Faith, Intelligence and Learning are all present in his court, as are Sacrifice, Charity, Religion, Profit and Pleasure. But there was only one earthly king from the past, the royal sage Hariścandra.
Nārada went on to describe Yamarāja’s hall. His hall is a full hundred yojanas square and is delightful in every way. No pain of any kind exists within that hall and it contains every object of desire, both celestial and human. It could travel anywhere in the universe according to its owner’s will. Time and Death personified sit on either side of Yamarāja, and countless ṛṣis surround him. Gandharvas and Apsarās entertain the occupants of the hall with music and dance. The scent of divine perfumes fills the air. Nārada named the personalities who wait upon Yamarāja, which included all the monarchs in Yudhiṣṭhira’s line, ending with Pāṇḍu.
Nārada then described Varuṇa’s hall, and then that of Kuvera, the lord of wealth. Both those halls were opulent beyond imagination, being filled with gold and gems, and inhabited by numerous gods and ṛṣis and their shining consorts. Nārada told Yudhiṣṭhira about Brahmā’s hall. The actual form of that mystical hall cannot be ascertained as it can assume various indescribable forms from moment to moment. The hall is made of celestial gems which constantly change hue, and it appears to be suspended in the firmament by its own power. The self-effulgent hall knows no deterioration and it continuously increases the happiness of its occupants. Brahmā sits there surrounded by the personified forms of Mind, Space, Knowledge, Sound, Touch, Form, Taste, Scent, Nature, all the elements and the Prime Causes of the universe. Present also are the Sun, Moon, all the stars and constellations, Joy, Aversion, Asceticism, Understanding, Patience, Wisdom, Forgiveness, Fortune and all the Vedas.
Yudhiṣṭhira and his brothers sat in rapt attention as Nārada spoke about the immeasurable splendor and opulence of Brahmā’s hall. He named all the chief progenitors and all the principal gods and goddesses who waited upon Brahmā.
When Nārada stopped speaking, Yudhiṣṭhira began to question him further. He wanted to know why only Hariścandra, out of all the great kings of the past, had attained to Indra’s abode. He also wanted Nārada to tell him about his meeting with Pāṇḍu. What did Pāṇḍu say to the sage? How was he faring now in Yamarāja’s assembly?
Nārada explained that Hariścandra had reached Indra’s planet because he had performed the great Rājasūya sacrifice. That sacrifice involved subjugating all other kings and distributing charity to hundreds of thousands of Brahmins, and it had set Hariścandra apart from the other kings. Nārada then told Yudhiṣṭhira that Pāṇḍu had given him a message for his son. If Yudhiṣṭhira could also perform the Rājasūya, then both he and Pāṇḍu could reach Indra’s kingdom. Pāṇḍu felt that his sons were now capable of performing such an incomparable sacrifice. If they were successful, then father and sons would be reunited in heaven.
Both Nārada and Pāṇḍu understood that the gods had their own purposes to fulfill through Yudhiṣṭhira’s performance of the Rājasūya. It was part of a divine plan meant to free the world of demonic influences. There were presently many evil kings and kṣatriyas inhabiting the earth. Before beginning the sacrifice, Yudhiṣṭhira would need to overpower them. Only then would he be able to perform the Rājasūya, and only then would he be able to establish piety and virtue throughout the world. Nārada looked around at the five brothers who sat humbly before him. He knew they were dear to Kṛṣṇa, who wanted to use them as instruments to fulfill His own desire to reestablish religion upon the earth.
Nārada concluded, “Therefore, O King, you should perform the Rājasūya sacrifice. The celestials have ordained it. I shall return when the sacrifice begins. Now I am going to Dwārakā, for I desire to see Kṛṣṇa, under whose will this entire universe is moving.”
Nārada stood up to leave and Yudhiṣṭhira requested him to ask Kṛṣṇa to again visit Indraprastha. Nārada agreed and the Pāṇḍavas bowed before him and his companions. The ṛṣis then disappeared into the sky by their mystic power.
* * *
After Nārada’s departure, the Pāṇḍavas continued to live peacefully at Indraprastha, but Yudhiṣṭhira was contemplating how he might perform the Rājasūya sacrifice. He knew that it required vast wealth. It also necessitated his being able to establish his indisputable power over all other kings. How would it ever be possible? There were certain kings who would never accept him as their emperor--the mighty Jarāsandha of Magadha, for example. Jarāsandha was wicked, and he had already conquered all the districts surrounding his kingdom. Yudhiṣṭhira had even heard that Jarāsandha imprisoned the kings he defeated, with the intention to sacrifice them to Śiva. Jarāsandha was ambitious. He already had designs on the emperor’s seat, and he was not an easy opponent to defeat. Yudhiṣṭhira realized that he would only be able to perform the Rājasūya with Kṛṣṇa’s help.
Yudhiṣṭhira’s kingdom was flourishing under his leadership, and his citizens were devoted to piety. They had everything they desired. The Pāṇḍavas saw the citizens as family. Yudhiṣṭhira was more than a father to them, and no one in the kingdom entertained any hostile feelings toward him. Gradually he became known as Ajātaśatru, “one without an enemy.” And due to his religious leadership the gods were also pleased, and thus the kingdom was not afflicted by fire, disease or other natural disturbances.
Still thinking about the sacrifice, Yudhiṣṭhira called an assembly of ministers and advisors. When they were all seated in the great council chamber of the Pāṇḍavas’ hall, which was called the Mayasabha, Yudhiṣṭhira began to address them, his voice resounding like a bass drum. “I wish to perform the Rājasūya. Having been asked to do so by the great sage Nārada, I can understand that the gods must surely desire it. I do not want dominion over this earth for myself, but I wish to fulfill the gods’ purpose, and especially that of the Supreme Lord.”
Yudhiṣṭhira also considered that if he invited Kṛṣṇa to the sacrifice, he could arrange that He be honored as the chief person present. That would establish the Lord’s fame and position all over the world. Kṛṣṇa was superior to even the greatest gods, such as Brahmā and Śiva. Yudhiṣṭhira expected those gods to attend his sacrifice, so if people saw them worshipping Kṛṣṇa as supreme, then His position above those deities would be established.
Then Dhaumya spoke. “O King, you are worthy to become the emperor of this world. Therefore perform this sacrifice and establish yourself as such. We shall light the six fires and chant the sacred mantras. But first you must gain the acquiescence of the worlds’ monarchs. After that you will surely become the undisputed king of this wide earth.”
Having gained the permission of his priest and counselors, Yudhiṣṭhira discussed the means by which he might proceed. They all agreed that he should immediately consult Kṛṣṇa. Kṛṣṇa would certainly provide infallible advice. Yudhiṣṭhira then thought of Kṛṣṇa all the more intensely, praying that He might soon come to his assistance.
Mighty Jarāsandha
After leaving Indraprastha, Kṛṣṇa had traveled quickly back to Dwārakā. As He entered the city He was greeted by His relatives, friends, and countless citizens. After approaching King Ugrasena to offer respects, Kṛṣṇa saluted Balarāma and then went to see His wives and sons. Finally He entered the palace of His principal queen, Rukmīṇī, to rest.
During the coming months He heard about the Pāṇḍavas’ incomparable assembly hall. He also heard that Subhadrā’s first son had been born, and that they had named him Abhimanyu. Kṛṣṇa was joyful to hear that the Pāṇḍavas were flourishing and He began to desire to see them again.
Each day Kṛṣṇa went to the Sudharmā assembly hall to meet with the citizens. Viśvakarmā, the architect of the gods, had constructed this hall, and it had the special quality of freeing those who entered it from the six kinds of material sufferings: hunger, thirst, lamentation, illusion, old age and death. When Kṛṣṇa entered the hall, He would bow before King Ugrasena, then take His seat on a bejeweled golden throne. Although not Dwārakā’s king, Kṛṣṇa was nevertheless respected as the most important person present. The city’s inhabitants understood His divine status. They regarded Him as their natural leader, especially after He had personally deposed the previous king, Kaṁsa, Ugrasena’s cruel son, and freed them from his reign of terror.
Once everyone was settled in the hall, jesters, dancers and musicians were called out to entertain the Yādavas. Brahmins recited Vedic texts or chanted hymns and prayers, and one could hear the sounds of mṛdaṅga drums, flutes and bells around the hall, as well as blasts from numerous conch shells. Kṛṣṇa and Balarāma enjoyed the various performances, and they resembled the sun and moon amid so many shining planets.
One day, soon after Kṛṣṇa had received news of the opening of the Mayasabha, a stranger arrived at the Sudharmā hall. Kṛṣṇa gave him permission to enter and he stepped forward with folded palms. The man introduced himself as a king from a distant territory--one that Jarāsandha had conquered. He explained how the Magadha king had become more and more aggressive, how he imprisoned the thousands of kings he conquered, and how he kept them in a wretched condition until he was ready to kill them. He had managed to escape and had come as a messenger on the other kings’ behalf.
“O Kṛṣṇa, O unlimited one. We beg You to deliver us from our miserable condition. Jarāsandha is as powerful as ten thousand elephants. He has therefore been able to imprison us just as a lion captures a flock of sheep. You are the most powerful person and are always kindly disposed to those who seek Your shelter. Therefore, please act for our good fortune.”
It was well known that Kṛṣṇa had fought and defeated Jarāsandha many times, but the evil monarch had somehow escaped with his life. Jarāsandha hated Kṛṣṇa for his killing of Kaṁsa, who was both Jarāsandha’s friend and his son-in-law. In an attempt to avenge Kaṁsa, Jarāsandha had marched against the Yadus again and again at the front of a vast army, but each time his army had been destroyed and he had returned in shame to his kingdom to rebuild his forces, still burning with hatred for Kṛṣṇa.
Kṛṣṇa looked compassionately at the messenger. As He was about to reply, Nārada Ṛṣi suddenly entered the hall. The sage came before Kṛṣṇa, who immediately rose with His ministers to offer His heartfelt obeisances.
Kṛṣṇa offered the sage a seat and personally worshipped him with arghya. He then said, “O sage among the gods, it is fortunate indeed that we see you here today. You are able to travel freely throughout the worlds and therefore you know everything. Please tell us how the Pāṇḍavas are faring at present and what are Yudhiṣṭhira’s plans?”
Kṛṣṇa’s question was significant. By His mystic power He understood that Yudhiṣṭhira was desiring to perform the Rājasūya sacrifice, which would entail his having to conquer Jarāsandha.
Nārada replied, “My dear Lord, I know that nothing is beyond Your knowledge, yet still You act like an ordinary man and question me. I can therefore tell You that Yudhiṣṭhira is as well established in his kingdom as Indra is in Amarāvatī. He now desires to perform the great Rājasūya sacrifice, and he is making the necessary preparations. Even now he is praying that You will go to Indraprastha and assist him. Indeed, he has asked me to come and invite You.”
Kṛṣṇa thanked Nārada for the information and turned to His chief advisor Uddhava. “What should be done?”
Uddhava replied, “It seems that You can achieve two things at once. By going to Indraprastha You will both enable Your cousin to perform the sacrifice and bring about Jarāsandha’s destruction. Jarāsandha has now amassed such a large army that the only way we can defeat him is in a one-on-one encounter. Only one person is capable of facing him in hand-to-hand combat: Bhīma. If Bhīma approaches Jarāsandha disguised as a Brahmin, then he can beg from him a fight. Jarāsandha is famous for never refusing a Brahmin’s request. My dear Kṛṣṇa, You should accompany Bhīma to Magadha. He will certainly be successful in the fight if You are there to guide him.”
The assembly voiced their approval. The Yadus had already been planning how to kill the belligerent Jarāsandha. This seemed like a good solution. Thus Kṛṣṇa agreed to go to Indraprastha. Reassuring the imprisoned kings’ messenger, He took permission from King Ugrasena and His father Vasudeva to depart, then rose and left the assembly.
Kṛṣṇa decided to travel in state with all His family members to Indraprastha, so He had arranged the Yadus in a long procession around Him. Amid the sounds of bugles, drums, trumpets and conch shells, the party left Dwārakā on thousands of golden chariots adorned with jewels, silks and flags. Soldiers armed with swords and lances and mounted upon great black horses protected them on all sides. The noble ladies proceeded in their palanquins; behind them, bulls, mules and asses carried supplies and paraphernalia for the long journey. Kṛṣṇa and Rukmīṇī traveled in the center of the procession on a chariot driven by Dāruka and Jaitra, His two personal servants.
The party passed through the provinces of Anartha, Sauvīra and Kurukṣetra. They crossed the rivers Drishadvati and Sarasvatī and then passed through the districts of Pañchāla and Matsya. Finally they arrived at the outskirts of Indraprastha and sent an advance party to inform the Pāṇḍavas that they would soon arrive.
When Yudhiṣṭhira heard that Kṛṣṇa had arrived, he cried out in joy. Along with his brothers he immediately ran out of the city to greet Him. He ordered the royal musicians to play and learned Brahmins to recite sacred hymns from the Vedas. The Pāṇḍavas then embraced Kṛṣṇa with affection and led Him into Indraprastha. Kṛṣṇa saw that the city was festively decorated with festoons, streamers and colorful garlands. Thousands of citizens crowded in the streets as He passed by with the Pāṇḍavas on His way to their palace. The procession of Yādavas following Him moved with difficulty through the thick crowds. They were all led to the royal quarters by Indraprastha’s chief citizens and leaders.
After Kṛṣṇa had rested and refreshed Himself, and His family had been settled, Yudhiṣṭhira approached Him to discuss the Rājasūya. “My dear Kṛṣṇa, I desire to perform this sacrifice but I wonder if I shall be successful. Please tell me what is best for me. I know You will never speak out of any motive other than for my welfare. Therefore I shall depend entirely upon Your words in deciding my course of action.”
Yudhiṣṭhira sat in his hall surrounded by his brothers. An iridescent glow from the thousands of celestial gems set in the walls lit up their faces as they looked at Kṛṣṇa, awaiting His advice. In the expectant silence of the hall the soft murmur of Brahmins chanting hymns could be heard drifting in from nearby temples.
Kṛṣṇa sat peacefully with His hands in His lap. Maidservants adorned with bright gold ornaments fanned Him gently with cāmaras and fans made of peacock feathers. Turning to Yudhiṣṭhira, He said, “You are fit in every way to perform the Rājasūya sacrifice and become the world emperor, but You will first have to overthrow the powerful Jarāsandha, who has formed a near invincible alliance with numerous other monarchs. He has extended his influence and control throughout the middle portion of the earth and has designs on the rest. He is the biggest stumbling block to your plans.”
Kṛṣṇa then listed the names of the many kings subservient to Jarāsandha. All were Kṛṣṇa’s enemies, and many of them had been defeated by Him and Balarāma in various battles over the years. Now they had come together under Jarāsandha’s leadership. With these kings united, their armies would be impossible to defeat. “What then do you think should be done, O descendent of Kuru? How will you overpower Jarāsandha?”
Bhīma leapt to his feet. “It would not be wise to send out an army to oppose Jarāsandha in his own province. We should challenge him to single combat. I have the strength to defeat him, and You, Kṛṣṇa, are expert in policy. Arjuna always brings victory. Therefore let us three go to Magadha and challenge him. I am confident of success.”
Kṛṣṇa replied, “This is My thought also. Indeed, the wise Uddhava advised Me in the same way. I for one am prepared to accompany Bhīma and Arjuna to Magadha to bring about the sinful Jarāsandha’s death.”
Yudhiṣṭhira was uncertain. He moved uneasily on his throne. “How can I allow You to go on my behalf?” he asked. “How too can I risk the lives of Bhīma and Arjuna? They are my eyes and You are my mind, O Kṛṣṇa. Bereft of any of you I could not possibly continue to live. Do not go. I think that even Yamarāja would not be able to face Jarāsandha. Pray desist from this determination to fight with him. I shall give up my desire to perform the Rājasūya. It seems an impossible goal.”
Yudhiṣṭhira’s voice was pleading. His love for Kṛṣṇa overpowered any thought of Kṛṣṇa’s divinity and unassailable position.
Arjuna then spoke. “We are born in a race famous for its valor and prowess. How can we, like weak men, shrink back in fear of an enemy? We are kṣatriyas. Our duty is to fight and--if necessary--lay down our lives in battle. There can be no higher act for us than to fight Jarāsandha and try to rescue the imprisoned kings. If we do not go, men shall revile us as worthless. Such dishonor would be worse than death.”
Kṛṣṇa agreed. “Arjuna has shown the mood of one born in the Bharata race. We do not know when death will overtake us, nor have we heard that immortality has been obtained by desisting from battle. The wise have decreed that one should, by taking recourse in strength and policy, confront his enemies. Let us therefore encounter Jarāsandha. Either we shall kill him or, being ourselves killed, ascend to heaven.”
Yudhiṣṭhira then became curious to know more of Jarāsandha’s history. Kṛṣṇa explained that he been born to King Bṛhadratha, a powerful ruler of Magadha, when a ṛṣi had blessed the king to attain a son. The ṛṣi had given Bṛhadratha a charmed mango to give to his senior queen, but the king divided it into two so that both his queens might conceive. Both wives then gave birth to only half a child. The sorrowing queens threw the two halves into the forest, where a Rākṣasa woman named Jara had picked them up. She put them together and the child suddenly came to life with a roar. Jara returned the baby to the king, who named him Jarāsandha, or “one who was joined by Jara.”
Kṛṣṇa added, “The time has now come to destroy this Jarāsandha. Without a doubt Bhīma will defeat him in single combat. Jarāsandha will not refuse to fight. Therefore, O King, grant us your permission to depart.”
Yudhiṣṭhira assented to Kṛṣṇa’s desire. “Seeing Your mind set upon this purpose, O Keśava, I consider Jarāsandha already killed and all the imprisoned kings released. You will certainly lead Bhīma and Arjuna to victory over that evil monarch. O Kṛṣṇa, what cannot be accomplished by one who has You as his guide?”
The three heroes decided to set off immediately. They dressed themselves as snatakas, students just finishing their education and seeking charity. Leaving Indraprastha they resembled the sun, the moon and the fire-god joined together. Their wrath toward Jarāsandha inflamed, their bodies appeared to blaze. When the people saw the three of them resolutely heading out, they considered Jarāsandha already killed.
They traveled east for many days. At last they came to the Goratha hill, from where they could see Jarāsandha’s capital, Girivraja. Sitting amid forest land, the city was beautiful with its lakes and grazing cattle. Fine mansions and palaces shone from the city center, and five large hills covered with blossoming trees surrounded it. Kṛṣṇa told the two Pāṇḍavas that this region had long ago been developed by Manu himself, the father of mankind.
The largest of the five hills, Chaityaka, protected the city’s main gate. The three heroes ascended this hill and began to tear down its peak with their bare hands. They hurled boulders and created a landslide. At the foot of the hill was a massive drum made from the skin of a Rākṣasa that Jarāsandha had slain. Having been struck once, the drum would vibrate for a full month, and Jarāsandha had it continually sounded to warn anyone who even thought of attacking the city. Arjuna and Kṛṣṇa smashed the drum to pieces.
Climbing down the hill they clambered over the wall surrounding the city to gain entrance. The guards stood back in surprise as the three apparent Brahmins made their unusual entrance. Bhīma led them along the streets toward the king’s palace. They saw numerous, attractive well-stocked shops. As they walked past the flower vendors, they snatched garlands and put them on. They strode into Jarāsandha’s palace and made their way to the central courtyard, where the king was performing a sacrifice.
Girivraja’s learned Brahmins had been witnessing fearful omens portending calamity. Thus they had advised the king to fast and to perform sacrifice to ward off evil. As Jarāsandha sat before the blazing fire, he saw three powerful men, dressed as snatakas and adorned with garlands, approaching him. Accepting them as Brahmins he immediately rose to greet them, saying, “You are welcome.”
Kṛṣṇa told the king that His two friends were observing a vow and would not speak until midnight. At that time, they would tell him the purpose of their visit. Kṛṣṇa knew that the king had himself made a vow that he would give to any Brahmin whatever he asked, even if he came at midnight. Jarāsandha had them quartered in his palace and said he would visit them at midnight.
That night, Jarāsandha entered their room and worshipped his three guests with proper ceremonies, offering them gifts of milk-bearing cows.
But his guests refused his worship and gifts. Kṛṣṇa said, “O King, we have come seeking a special kind of charity from you, who are famous for giving the Brahmins whatever they want. For a great man there is no charity that cannot be given. Even the body may be sacrificed for a proper cause. Therefore, please grant us our request.”
Jarāsandha looked at them closely. With their colorful robes and bright garlands they did not look like any Brahmins he had ever seen. But as they had come to him in that guise and were asking charity he could not refuse. He said, “I will give you whatever you may ask. However, you three do not appear to be Brahmins, dressed as you are and decorated with flowers. Your long arms, smeared with fragrant sandal paste, resemble tree trunks. Your hands carry scars from a bowstring. You tore down the peak of the Chaityaka hill and entered the city as enemies do, avoiding the gate. You have also refused my worship. Such behavior befits an enemy. I think you are kṣatriyas. Tell me honestly, for truth is the ornament even of kings.”
Kṛṣṇa returned the king’s icy stare with a smile. “Your observations are accurate. We are not Brahmins. The snataka vow may be followed by kṣatriyas as well as Brahmins. And you have surmised correctly that we are enemies. Thus we have entered your city violently and declined your worship. We have come to beg from you a duel.”
Jarāsandha was surprised. “I do not recall ever having done you any harm. Indeed, I am innocent of any crime. One who assails an innocent man receives sinful reactions which will send him to hell. I always observe the duties of my order, protecting the people and rendering them no harm. Why then do you see me as an enemy?”
Angry, Kṛṣṇa replied, “O King, we represent one who desires to uphold the dignity of a royal line and establish religion throughout the world. How do you consider yourself religious when you have imprisoned so many kings? You even intend to offer them as human sacrifices to Rudra. To treat these kings as if they were beasts--who could do such a thing except someone as sinful as yourself? You will certainly reap the results of your sinful acts, for the law of karma is infallible. Although you consider yourself without an equal, we will soon crush your pride. We wish to free the captive kings. Know Me to be Kṛṣṇa and these two to be Bhīma and Arjuna. Follow now your kṣatriya duty and fight with us today. Either free the kings or go to Yamarāja’s abode.”
Jarāsandha laughed. “I should have guessed. My old enemy Kṛṣṇa, come in disguise to try to kill me after failing so many times. What sin have I committed by capturing kings for Śiva’s pleasure? I defeated all of them fairly in battle. Therefore it is my prerogative to do with them whatever I please. I will not release them out of fear of You or these other two. I will fight, either by placing my troops in battle array, or by standing alone against the three of you. Or, if you prefer, I will fight whichever one of you most desires death at my hands.”
Kṛṣṇa looked at his two friends. “It is your choice, Jarāsandha. Select any one of us for single combat and let that settle our dispute.”
Jarāsandha preferred to fight with Bhīma. He considered Kṛṣṇa and Arjuna no match for his strength. Only Bhīma seemed powerful enough.
Bhīma smiled grimly and clenched his fists. He furrowed his brows and glared at Jarāsandha. They agreed to meet at sunrise and the king left to make preparations for the fight.
Jarāsandha had Brahmins utter auspicious Vedic hymns over him, and he smeared his body with sacred unguents that had been offered to the gods. He then placed his son upon the throne and bound his hair in a tight knot. Removing his royal robes, he donned only a loin cloth. As the sun rose he went out of the city along with Bhīma, for whom Kṛṣṇa had performed the propitiatory ceremonies to invoke the gods. The king had two massive clubs fetched from his armory. The two fighters took hold of the clubs and entered a large roped-off arena just outside the city gates. They appeared like two mighty lions staring at each other in fury. At a signal given by a Brahmin, they rushed at each other, shaking the earth with their steps.
The two powerful heroes roared as they came together. They each swung huge blows, creating fearful sounds and a shower of sparks as their maces met. Wheeling and dodging, they resembled two dancers on a stage. Onlookers were dazzled by their expertise with the club. They smashed one another with all their strength but neither gave way. Each was as powerful as ten thousand elephants and they merely laughed as the mace struck them. Soon both clubs were shattered and they threw them aside, continuing the fight with their bare hands.
They seized each other’s necks and dragged one another around the arena. Each looked for an opportunity to throw his opponent down. Bhīma grabbed his enemy and tried to crush him with his arms. Jarāsandha broke free and swung out his leg, trying to unbalance Bhīma. Sometimes they raised their arms, sometimes dropped them and sometimes held them close. Lifting their fists they aimed blows at particular parts of their opponent’s body, and then suddenly brought them down somewhere else. The arena resounded with their shouts and the sounds of their slaps and punches. Both were expert wrestlers, and again they exhibited many wonderful movements. They clasped each other’s arms and waists and pressed with great force. Roaring like clouds they fought relentlessly like a pair of maddened elephants.
By now a large crowd had formed around the arena. Citizens of every class came to see the fight, and they gasped in astonishment as the two men grappled. The sound coming from the arena resembled claps of thunder or a falling cliff. The earth shook violently as they rolled about, locked together. Neither showed any sign of fatigue as the fight continued throughout the day and up until sunset. As darkness fell, the fight was stopped until the next morning. Jarāsandha invited Bhīma and his two friends back to his palace and entertained them as honored guests. Even though they were enemies, Jarāsandha felt duty bound to respect them.
The next morning the fight resumed. Again it continued for the entire day without either fighter gaining an advantage. And as evening fell they again returned to the king’s palace.
The fight went on for twenty-eight days. Bhīma began to feel it would never end. There seemed to be no way to overpower Jarāsandha. The king too felt respect for his opponent. Jarāsandha had never before been equalled in single combat, but it appeared that the Pāṇḍava was invincible. On the twenty-eighth day, Kṛṣṇa considered how Bhīma might end the fight. Since Jarāsandha had been joined at birth by the Rākṣasī, Kṛṣṇa knew that he would be weak along that join. Bhīma should tear him in two. When Bhīma was able to see him, Kṛṣṇa picked up a twig and split it right down the middle. Bhīma took the hint. Finding an opportunity, he threw Jarāsandha to the ground and stood on one his legs. He then took hold of the other leg and pushed it forward. With a tremendous roar, he tore Jarāsandha in two from the anus to the head.
The king died with a scream that echoed throughout his entire city. The citizens were shocked by the cry and they rushed to see what had happened. They found Bhīma standing over the two halves of the slain monarch. As all the citizens cried out “Alas!” Kṛṣṇa and Arjuna came forward to embrace Bhīma. The three of them then went back to the city and ordered Jarāsandha’s son, Jayatsena, to release the imprisoned kings from the mountain fortress where they were held. The kings came down to the city and offered their respects and worship to Kṛṣṇa.
As Kṛṣṇa and the two Pāṇḍavas sat within Jarāsandha’s palace, all of the many thousands of captive kings bowed before them. On behalf of all of them one king addressed Kṛṣṇa, “My Lord, we can understand that our sufferings at Jarāsandha’s hands is the result of our own past sinful activities. We can now realize that Jarāsandha’s humiliation of us was actually providential, for it has forced us to give up our false prestige. We were proud of our strength and positions, and we simply engaged in fighting other kings for supremacy and wealth, thereby causing the death of so many people. Now we are in a helpless and wretched condition and can only depend upon You. This is our great fortune.”
Kṛṣṇa accepted their worship and arranged for them to be given food and clothing. He then told them to return to their kingdoms and accept Yudhiṣṭhira as the world’s emperor. Soon the Pāṇḍavas would perform the Rājasūya sacrifice, and they should all attend.
Jayatsena also agreed to accept Yudhiṣṭhira’s authority, and after being properly installed by Kṛṣṇa as the king of Magadha, he arranged transport back to Indraprastha for Kṛṣṇa and the Pāṇḍavas. Upon their arrival, Kṛṣṇa went to Yudhiṣṭhira and said, “O best of kings, by good fortune Jarāsandha has been killed and the imprisoned kings freed. Both Bhīma and Arjuna are unharmed.”
Yudhiṣṭhira joyfully embraced his two younger brothers and Kṛṣṇa. “By Your grace, dear Kṛṣṇa, anything can be achieved,” he said. “Indeed, it is only by Your power that anyone else can exhibit power. We are kings and rulers only as long as You permit; yet although You are the unlimited Supreme, devoid of mundane desire and hatred, You still appear as an ordinary human being.”
Kṛṣṇa smiled and asked Yudhiṣṭhira for permission to depart. Yudhiṣṭhira then set a date to begin the Rājasūya and Kṛṣṇa agreed to return at that time. First, however, the Pāṇḍavas would have to subjugate the other monarchs of the earth. Having bade farewell to Kuntī and Draupadī, Kṛṣṇa mounted His chariot and headed back to Dwārakā.
After Kṛṣṇa had departed, Arjuna said to Yudhiṣṭhira, “O King, I possess the Gāṇḍīva bow and inexhaustible quivers of arrows, as well as the prowess to use them in your service. I would like to go out and make the kings of the world pay you tribute. Allow me to go north and conquer all those kingdoms.”
Yudhiṣṭhira replied, “You have my permission, O Dhanañjaya. Leave on an auspicious day after gaining the Brahmins’ blessings. You will doubtlessly gain victory over all.”
Arjuna gathered a large number of troops and soon left for the north. Bhīma, surrounded by a similar number of men, went east, while Sahadeva went south and Nakula west.
Yudhiṣṭhira was thrilled at the prospect of soon being able to perform the Rājasūya. So many things would thus be achieved. His noble father would be raised to the highest heaven, the world would be placed firmly on the path of religion and, most of all, Kṛṣṇa would be honored above all others as the Supreme Person. Soon the king was consulting with Dhaumya and the other exalted Brahmins in his kingdom as to the preparations for the sacrifice, and Vyāsadeva arrived to further advise the king.
(Continued ...)
(My humble salutations to the lotus feet of Brahmasree Krishna Dharma and Bramhasree Manmatha Dutt and I am most grateful to Swamyjis, Philosophic Scholars and Ascetic Org. for the collection of this great and wornderful Epic of the world. )
June 22, 2015 at 9:39 AM
Hi Admin,
Subhadra serving meal to Arjuna story,is this from Dakshinatya(Southern Recensions) ?? I did not find this in Northern Recensions like Ganguly's or Bhandarkar's