PART I
He was a wise and compassionate man,
a man of peace, who thought of no one as his enemy, and had no desire for kingship.
Yet that very embodiment of virtue chose to go to a conclusive war against his
cousins. Why, asked a young Odia writer and scholar, who does not want to be
named? What does Sarala Mahabharata say in this regard? she asked. Let
me begin by telling the relevant stories.
Life during their exile had been extremely
difficult for the Pandavas. They had suffered much deprivation and humiliation.
Yudhisthira had become bitter, but still had no ill-will towards Duryodhana. One
day, soon after they had returned from the kingdom of Virata, where they had
spent a year incognito, Dhaumya, arrived in Varunavanta. The Pandavas paid due
respect to their kula guru (family priest). Dhaumya asked Yudhisthira
when he was going to Hastinapura with his brothers to meet his Kaurava brothers,
the same question Bhima had asked him before. The person who, before his exile,
was going to Hastinapura whenever he felt like paying respects to Dhritarastra
and Gandhari (which was quite often, in fact) as a devoted member of the family
would do, now felt that he would not go there unless Duryodhana invited him and
his brothers. Incidentally, this was what he had told Bhima. If Duryodhana did
that, continued Yudhithira, that would be a true test of his brotherly feelings
towards him. His brotherly feelings for the Kauravas had never been reciprocated
by them but that had made no difference to his attitude to them before the
exile. Now things had changed.
Earlier, all that he and his
brothers had suffered on account of Duryodhana, he had attributed to his own karma.
He had never blamed Duryodhana for anything: be it his feeding Bhima poisonous food,
be it his attempt to get them killed in the wax palace, be it Draupadi’s humiliation
in the Kaurava court - whatever. But the long years of exile in the forest seemed
to have had its impact on him. He recounted all that Duryodhana had done to him
and is brothers. He was a prince, he told the kula guru, and still he
had to undergo so much hardship and suffer so much ignominy. The Pandavas and
the Kauravas would never become friendly again, he told him. As he spoke, he
got excited. There would be war, he told the priest. This was the first time Yudhisthira
spoke of war. Soon the man of virtue calmed himself and told the priest to convey
his request to Duryodhana that he should give him just one pada (village):
Indraprastha. He had a vast kingdom, he told him to tell Duryodhana; so he
should not hesitate to give him just one pada.
When Dhaumya conveyed his message
to Duryodhana and tried to persuade him to honour it in the name of dharma, the
Kaurava king humiliated him in his court. Dhaumya returned to Yudisthira. He
told him that the future of the Kuru family was in his hands. If he would choose
to swallow the injustice that Duryodhana had meted out to him and his brothers,
the family would survive, if he did not, the Kauravas would be destroyed.
Yudhisthira recounted to him again all the wrongs he had suffered in the hands
of Duryodhana. He was not going to condone them and was not going to put up
with more deprivations and humiliations. “You are my witness,” said the son of Dharma
to Dhaumya, “it is my resolve now to go to war against Duryodhana” (tumbhe
mote saksi hoithibaka deba dhaumye / nichaya brata mora hoila sangrame
: O venerable Dhaumya, you are my witness/ War is my firm resolve), in the poet’s
words.
When Dritarashtra heard of the
Pandavas’ return to Varunavanta, he was extremely worried for his sons. He knew
that Duryodhana had been very wicked towards the Pandavas. He also knew that if
a war took place between his sons and the Pandavas, his sons would be wiped out.
His only hope was in the virtuous nature of Yudhisthira. So he decided to send the
wise Vidura to Yudhisthira to plead with him on his behalf to save the Kuru
family. Vidura told Yudhisthira that suffering had always been the lot of the
virtuous but they bore it with fortitude. Since he was wise, considerate and
virtuous, he should put up with unfairness, misery and humiliation with
equanimity. That would be in accordance with dharma, Vidura told him. Yudhisthira
said that he was not prepared to undergo deprivation again. “Do not talk like
this”, he told his venerable uncle, “you are wise; work for a fair settlement
between the Pandavas and the Kauravas”. All he wanted was five villages, he
said. This time, making a big concession, he did not specify which villages;
any five would do. But if Duryodhana would not give him even that, then there would
be war, he told Vidura. In fact, he uttered an oath: mu jebe tahara tule samara
nakarain / bho pita bidura tumbhara mu pada padme harai (If I do not
go to war against him / O father Vidura, I commit a grave offence against you)
Thirteen years of suffering had hardened the son of Dharma. But in his heart of hearts he still did not
wish Duryodhana ill.
“How would you fight the mighty Kauravas?
asked a concerned Vidura. Bhishma, Drona, Ashwasthama, Kripacharya, Bhurishrava,
Jayadratha, Somadatta and then his own brother Karna would fight for the
Kauravas. Bhishma, Drona, Ashwasthama and Karna were invincible. Besides, they
were protected in one way or the other: death would not come to Bhishma unless
he sought it, if he had weapons in hand, no one could defeat Drona, Ashwasthama
was immortal and Karna could not be killed because of his divine armour and his
ear rings containing nectar. And Kripacharya, Bhurishrava and jayadratha, among
others, were great warriors. What hopes he could have against the Kauravas if a
war took place, asked Vidura. Yudhisthira was unfazed: he was aware of the
might of the Kauravas but if he was not hopeful of defeating them, he would not
have thought of fighting a war against them, he told Vidura. Besides, Dharma would
always protect the defenceless, he told him. If, despite being strong, one gave
up the hope to win, then that person was a living dead, he said.
One day, Yudhisthira poured his
heart out before Krishna. He told him about his suffering in the forest. He was
a prince; yet he had undergone such utter deprivation. Every moment, for years,
he had felt miserable seeing his brothers suffer. Bhima’s suffering, in particular,
had pained him the most. They had returned to Varunavanta but Duryodhana had ignored
them. He was enjoying the vast kingdom of Hastinapura but was unwilling to give
the Pandavas even five villages for their upkeep. Dhaumya and Vidura had carried
his message to him but nothing had changed. So he had turned to him; no wonder,
one might think, isn’t Narayana the ultimate recourse of nara?
He requested Krishna to go to
Duryodhana on his behalf and plead with him for five villages for them. He
would be content with that, he told Krishna to convey it to him. But what if
Duryodhana was unwilling, Krishna asked. He would be content with four, he told
Vasudeva. If not four, then three would do, if not three, two would be fine and
if not that, then he would be content with just one village. But if he would
not give him even that, then there would certainly be war, he told Krishna.
“O Hari, you are the creator of
the universe and you are its lord and things happen in accordance with your wish”,
Yudhisthira told the Avatara. With an attitude very different from what he had
adopted in the cases of Dhaumya and Vidura, he begged him to ask Duryodhana, on
his behalf, for a village for the Pandavas in an entreating manner. For him, the
Avatara must plead, not ask, he implored. If a war took place, said the virtuous
Pandava, it would be disastrous for both them and the Kauravas, and the world ridicule
them. “Save both families, O Narayana”, Yudhisthira prayed to Krishna. Krishna
told him that he was the servant of his servant and would do whatever he asked
him to do. One who lives a life of dharma, says Sarala, Govinda is his servant:
gobinda tara bhrutya.
After his return from
Hastinapura, when they met, Krishna told Yudhisthira that he had not succeeded
in persuading Duryodhana to give even a single village to the Pandavas. He also
said that he had been insulted in Duryodhana’s court. Yudhisthira’s reaction
was spontaneous and sharp: he drew out
his sword. “Rise O Bhima, O Arjuna, Nakula and Sahadeva”, thundered the one who
was never known to have lost his cool, “of what use is our life if Krishna is
insulted?” The brothers responded at once. Bhima held aloft his mace and his
war cry shook the world. Arjuna was ready with his divine bow and divine arrows,
Nakula, with his spear and Sahadeva, with his sword. “This is my ritual start for the war, O Hari”,
said Yudhisthira.
Priest Dhaumya asked him to control
himself. The one who starts a war carries the enormous burden of all killings
that take place on the battlefield, he told him. It was not for him, the
embodiment of dharma to start the war. He must leave that to Managovinda (i.e.,
Duryodhana), advised the kula guru.
Soon, at Duryodhana’s behest,
Sakuni arrived in Varunavanta. Duryodhana has sent him to ask the Pandavas and
their friends to come to Kurukshetra so that the battlefield could be divided
into two parts and the Pandavas and Kauravas could decide which part of the battle
field they would each take. In his meeting with Yudhisthira, Sakuni went beyond
his brief. He told Yudhisthira that unlike Duryodhana, who was an ignoramus, he
was wise and virtuous. It was not for the man of dharma to fight a war. He must
abjure war and let Duryodhana rule. He should return to the forest with his
brothers and spend his time there in the august company of the sages and visit holy
places, he told Yudhisthira. Following the path of virtue was never a waste, he
said. The virtuous might suffer in their present life but they would be amply
rewarded in their next birth. The wrong-doers might prosper in life but their
next life would be one of suffering. The fruit of karma would have to be
experienced, even beyond births, he told the man of dharma.
Yudhisthira was irritated. In a
dismissive tone, very uncharacteristic of him, he told Sakuni that he had spent
enough time with the sages and had gone to many holy places on pilgrimage; now
it should be Duryodhana’s turn. He should leave the kingdom to him and spend
time in the forest with the sages, he told Sakuni. And he, Sakuni, must make
that arrangement.
Was Sakuni serious? Did he really
want what he had told Yudhisthira to happen? Or was he merely testing him? Or by
irritating him, was he trying to push him to the point of no return with
respect to war? Sakuni had worked relentlessly ever since he emerged out of the
prison for the destruction of the Kauravas, which he had been chosen to do by his
father and other relatives. That was a task he had to perform for the dead of
his family. Why should he then try and persuade Yudhithira to do something that
would nullify all his efforts?
If one knows him, one may not
think it odd. In Sarala Mahabharata, Sakuni is a virtuous character. He
was condemned to ensure the elimination of his nephews. He knew that on his own
he could not accomplish that task; so he worked for a war between the Pandavas
and the Kauravas. Krishna, Sahadeva, Vidura and Sanjaya alone were aware of
Sakuni’s situation. And Sakuni knew, as the Kuru kula guru did, that war
is wrong. He knew that no matter what the
others might think, he was the causer of the war that was going to destroy not
only the Kauravas but also indefinitely many more, and among them would be many,
many innocents. On the one hand, he knew he had to do what the dead of his
family had entrusted him to do. If he failed to do that, he would incur their anger.
On the other hand, he was intensely aware that the huge burden of papa
(sin) would accrue to him for doing that very thing. Given these two choices,
what would a man of conscience do? It will not violate the spirit of Sarala
Mahabharata if we suggest this: Sakuni thought that if Yudhisthira decided
against war, it would save him from the far worse alternative, namely, be burdened
with the extremely grave papa of the slaughter of the innocents.
Incidentally, what Sakuni told
Yudhisthira was essentially no different from what Dhaumya and Vidura had told
the eldest Pandava. But Yudhisthira found Sakuni offensive because he believed that
his advice was utterly insincere. Now, messages of wisdom can come from any
source and unexpectedly too, but controlled by bias, even the best of the humans
read in them only what they want to read in them.
In the battlefield of
Kurukshetra, having failed to persuade Arjuna to start the war, Krishna got off
from his chariot and went to Yudhisthira. He told him that his brother was
unwilling to start the war for reasons of dharma. Yudhisthira told Krishna that
he agreed with Arjuna and he then went to Duryodhana to make one last attempt to
avoid the war. When his pleadings for at least one village, if not five, and
any village of his choice at that, were to no avail, he gave up and returned to
the battlefield.
Vidura’s suggestion returned to
the Pandavas in an unexpected way when Arjuna met Bhishma for the first time in
the battlefield of Kurukshetra. When Arjuna blamed Duryodhana for the war that
reduced the loving grandfather and the adoring grandson to enemies, the grandfather
told him that the Pandavas were responsible too. Had they made the sacrifice
that the situation demanded, namely, left the throne to Duryodhana and retired
to the forest, the fratricidal war would not have taken place. Total commitment
to virtuous living sometimes demanded great sacrifice. For Sarala, there is no
war that had no alternatives, however difficult, however painful. But when a
war is given the status of dharma yuddha on account of the cause, there
remains no room for alternatives. In Sarala Mahabharata, the Kurukshetra
war was dharma yuddha, not because of the cause, but because of Krishna’s
presence in the war field.
PART II
The above is the background against
which we must find an answer to our question. What options to war did Yudhisthira
have? He could have followed Vidura’s suggestion. That was one option. But was
that the only one? Sarala Mahabharata does not articulate any other but one
might wonder if there wasn’t really another alternative. There does seem to be
one more but for some reason, Sarala does not project this alternative – is it a
case of the story going out of the control of the story-teller?
Why did Yudhisthira insist on a
village for the Pandavas? They could have continued to stay in Varunavanta. No
one was insisting that he left. Ever since Dhritarashtra had asked him to live
in Varunavanta, he had been living there. He had left it after the wax palace
incident. He returned to it from Panchala, the kingdom of Drupada, after their
wedding. They performed the rajaswiya jajna there. They left that place after
losing the second game of dice. They returned there from Virata’s kingdom after
completing their exile and incognito living. True, Duryodhana did not invite
them to Hastinapura, but in Sarala Mahabharata, it was nothing new; they
had hardly been invited there before. Yudhisthira went there regularly to pay
his respects to Dhritarastra, sometimes with his brothers, sometimes alone. At
some places in the text, Indraprastha is mentioned where one would expect
Varunavanta, but for our present discussion it does not matter at all, because
Yudhisthira was not the king anywhere. He had performed the rajaswiya jajna,
as his father, Pandu’s son, for the well-being of his father in the world above.
He was treated as king during the jajna for the performance of the rituals
and the conventions associated with this jajna. After all, kings alone performed
rajaswiya jajna, not princes, even crown princes.
Incidentally, Hastinapura was
never divided. Yudhisthira was staying in Varunavanta but not as the king of Varunavanta.
He did not lose his kingdom in the game of dice. In the first game of dice, Yudhisthira
lost wealth in terms of the gifts he had received from Drupada at the time of
wedding and from the royal guests who had attended the rajaswiya jajna. He
had lost no kingdom of which he was the ruler when he went on exile. Thus there
was no kingdom he was to get back from Duryodhana on his return.
Duryodhana was the king when he
returned to Varunavanta from Panchala. He had been crowned king after the wax
fire happened and the Pandavas were believed to have perished in it. But
Yudhisthira had never grumbled about Duryodhana’s prosperity. He was a changed
person in this regard only after he returned from exile. He told Dhaumya,
Vidura and Krishna in an accusing tone that Duryodhana enjoying a vast kingdom
and immense wealth and he must not deny him the little that he was asking for.
What Yudhithira wanted was a
share of the kingdom of Hastinapura. He believed that it was his right. He had
never claimed his right before. He complained against Dritarashtra to Krishna that
he had not shown him consideration. He had never said anything before which could
have been interpreted as remotely disrespectful or even ungracious about his
father’s elder brother. Now, he was disinclined to live in Varunavanta as a
subject of Hastinapura. He told Dhaumya and Vidura that he was a prince - an identity
he had never asserted before - and the way he and his brothers were living did
not behove them.
But Yudhisthira was no ordinary
mortal; in the battlefield of Kurukshetra, until he told that half-truth to his
guru, the wheels of his chariot had not touched the ground. It was nature’s respect
for the man of dharma. So, when he asked for his share of the kingdom, he did
not ask in the manner of a typical claimant to a throne; he asked like a supplicant,
so that his brother, Duryodhana, would not feel offended. And he asked like a sage
- for just the minimum for his and his brothers’ dignified survival.