Second Exile of the Pandavas
The Gift of the Sun God—Life in the Jungle—Bhima and the Ape
God—Flowers of Paradise—Draupadi's Complaint to Krishna—Reproved
by Yudhishthira—Arjuna wrestles with the God Shiva—His Celestial
Weapon—Visit to Indra's Heaven—Battle with Sea Giants—Sages in the
Forest—Duryodhana captured by Gandharvas—Pandavas rescue him—His
Desire to perish—The Rival Sacrifice—Karna's Vow—Adventure at
Sacred Pond—Pandavas in Virata—Adventures of Brethren—The Cattle
Raid—Kauravas defeated—Marriage of Arjuna's Son—End of Exile.
Yudhishthira lamented his fate to the Brahmans as he wandered towards
the forest. “Our kingdom is lost to us,” he said, “and our fortune;
everything is lost; we depart in sorrow, and must live on fruits and
roots and the produce of the chase. In the woods are many perils—many
reptiles and hungry wild animals seeking their prey.”
A Brahman advised the deposed rajah to call upon the sun god, and
Yudhishthira prayed: “O sun, thou art the eye of the universe, the soul
of all things that are; thou art the creator; thou art Indra, thou art
Vishnu, thou art Brahma, thou art Prajapati, lord of creatures, father
of gods and man; thou art fire, thou art Mind; thou art lord of all,
the eternal Brahma.”
Then Surya[263] appeared before Yudhishthira and gave unto him a copper
pot, which was ever filled with food for the brethren.[264]
[263] The sun god.
[264] Like the “Pot of Worth” possessed by the Celtic Finn-mac-Coul.
For twelve long years the Pandavas lived in the woods with their wife
Draupadi, and Dhaumya, the Brahman. Whatever food they obtained, they
set apart a portion for the holy men and ate the rest. They visited
holy shrines; they bathed in sacred waters; they performed their
devotions. Ofttimes they held converse with Brahmans and sages, who
instructed them in pious works and blessed them, and also promised them
that their lost kingdom would be restored in the fullness of time.
They wandered in sunshine and in shade; they dwelt in pleasant places,
amidst abundant fruits and surrounded by flowers. They suffered also
from tempests and heavy rains, when their path would be torn by
streams, and Draupadi would swoon, and all the brethren would be faint
and weary and in despair. Then Bhima would carry them all on his back
and under his arms.
The gods appeared unto the brethren during their exile. Dharma, god of
wisdom and holiness, addressed Yudhishthira his son many questions,
which he answered piously and well. Hanuman, son of Vayu, the wind god,
was made manifest before Bhima. It chanced that the strong Pandava, who
was also Vayu's son, was hastening on his way and went swift as the
wind; the earth shook under him and trees fell down, and he killed at
one touch of his foot tigers and lions and even great elephants that
sought to obstruct his path.[265] Hanuman shrank to the size of an ape,
but his tail spread out in such great proportions across Bhima's path,
that he was compelled to stay his course and stand still. He spake to
Bhima then and told the tale of Rama and Sita. Then he grew suddenly as
lofty as Vindhya mountain and transported his brother, the Pandava,
to the garden of Kuvera,[266] King of Yakshas, lord of treasure,
who dwells in Mount Kailasa in the Himalayas; then Bhima procured
sweet-scented flowers, which gave youth to those who had grown aged and
turned grief into joy, and these he gave unto Draupadi.
[265] Like the Celtic giant Caoilte, who went swifter than the March
wind, and the Teutonic storm-giant Ecke, who gave chase to Dietrich
in his character as Thunor (Thor).—See _Teutonic Myth and Legend_,
Chapter xxxviii.
[266] Like the Teutonic elf-king Laurin, whose wonderful rose garden is
among the Tyrolese mountains.—_Teutonic Myth and Legend._
Krishna came to visit the Pandavas in the forest, and Draupadi lamented
before him, saying: “The evil-hearted Duryodhana dared to claim me for
his slave. Fie! fie! upon the Pandavas because that they looked on in
silence when I was put to shame. Is it not the duty of a husband to
protect his wife?... These husbands of mine, who have the prowess of
lions, saw me afflicted, nor lifted a hand to save.”
Draupadi wept bitter tears from her exquisite coppery eyes, but Krishna
at length comforted her, saying: “Thou wilt yet live to see the wives
of those men who persecuted thee lamenting over their fallen husbands
as they welter in their life blood.... I will help the Pandavas, and
thou wilt be once again a queen over kings.”
Krishna said to Yudhishthira: “Had I been at Dwaraka when thou wert
called upon to visit Hastinapur, this unfair match would not have
taken place, for I would have warned Dhritarashtra. But I was waging
a war against demons.... What can I do, now that this disaster is
accomplished?... It is not easy to confine the waters after the dam
hath burst.”
After Krishna returned to his kingdom, Draupadi continued to lament her
fate. She said to Yudhishthira: “The sinful, evil-hearted Duryodhana
hath a heart of steel.... O king, I lie on the ground, remembering
my soft luxurious bed. I, who sit on a grass mat, cannot forget my
chairs of ivory. I have seen thee in the court of monarchs; now thou
art a beggar. I have gazed upon thee in thy silken robes, who art now
clad in rags.... What peace can my heart know now, O king, remembering
the things that have been? My heart is full of grief.... Doth not thy
wrath blaze up, seeing thy brothers in distress and me in sorrow?
How canst thou forgive thy cruel enemy? Art thou devoid of anger,
Yudhishthira?... Alas! a Kshatriya who doth not act at the right
moment—who forgiveth the foeman he should strike down, is the most
despised of all men. The hour hath now come for thee to seek vengeance;
the present is not a time for forgiveness.”
Said the wise Yudhishthira: “Anger is sinful; it is the cause of
destruction. He that is angry cannot distinguish between right and
wrong. Anger slayeth one who should be reverenced; it doth reverence
to one who should be slain. An angry man may commit his own soul to
hell. Know thou that wise men control their wrath so as to achieve
prosperity both in this world and in the next. A weak man cannot
control his wrath; but men of wisdom and insight seek to subdue their
passions, knowing that he who is angry cannot perceive things in their
true perspective. None but ignorant people regard anger as equivalent
to energy.... Because fools commit folly, should I who seek wisdom do
likewise?... If wrongs were not righted except by chastisement, the
whole world would speedily be destroyed, for anger is destruction;
it maketh men to slay one another. O fair Draupadi! it is meet to
be forgiving; one should forgive every wrong. He who is forgiving
shall attain to eternal bliss; he who is foolish and cannot forgive
is destroyed both in this world and in the next. Forgiveness is the
greatest virtue; it is sacrifice; it is tradition; it is inspiration.
Forgiveness, O beautiful one! is holiness; it is Truth; it is Brahma.
By forgiveness the universe is made steadfast.... The wise man who
learns how to forgive attaineth to Brahma (the highest god). O
Draupadi, remember thou the verses of the sage—
‘Let not thy wrath possess thee,
But worship peace with joy;
Who yieldeth to temptation
That great god will destroy’.
He who is self-controlled will attain to sovereignty, and the qualities
of self-control are forgiveness and gentleness. O let me attain with
self-control to everlasting goodness!”
Said Draupadi: “I bow down before the Creator and Ordainer of life and
the three worlds, for my mind, it seems, hath been dimmed. By deeds men
are influenced, for deeds produce consequences; by works are they set
free.... Man can never gain prosperity by forgiveness and gentleness;
thy virtue hath not shielded thee, O king; thou art following a
shadow.... Men should not obey their own wills, but the will of the god
who hath ordained all things.... Yet O, methinks, as a doll is moved by
strings, so are living creatures moved by the lord of all; he doth play
with them as a child with a toy.... Those who have done wrong are now
happy, and I am full of grief and in sore distress. Can I praise thy
god who permits of such inequality? What reward doth thy god receive
when he alloweth Duryodhana to prosper—he who is full of evil; he who
doth destroy virtue and religion? If a sin doth not rebound on the
sinner, then a man's might is the greatest force and not thy god, and I
sorrow for those who are devoid of might.”
Yudhishthira made answer: “Alas! thy words are the words of an
unbeliever. I do not act merely for the sake of reward. I give because
it is right to give, and I sacrifice because it is my duty so to do.
I follow in the paths of those who have lived wise and holy lives,
because that my heart turneth toward goodness. I am no trader in
goodness, ever looking for the fruits thereof. The man who doubteth
virtue will be born among the brutes;[267] he will never attain to
everlasting bliss. O do not, thou fair one, doubt the ancient religion
of thy people! God will reward; he is the giver of fruits for deeds;
virtue and vice bear fruits.... The wise are content with little in
this world; the fools are not content although they receive much,
because they will have no joy hereafter.... The gods are shrouded in
mystery; who can pierce the cloud which covers the doings of the gods?
Although thou canst not perceive the fruits of goodness, do not doubt
thy religion or the gods. Let thy scepticism give room to faith. O do
not slander the great god, but endeavour to learn how to know him. Turn
not away from the Supreme One who giveth eternal life, O Draupadi.”
[267] In the next life in this world, according to the belief in
transmigration of souls.
Said Draupadi: “I do not slander my god, the lord of all, for in my
sorrow I but rave.... But yet I hold that a man should act, lest by
inaction he is censured. Without acts no one can live. He who believeth
in chance and destiny and is inactive, liveth a life of weakness and
helplessness which cannot last long. Success comes to him who acts, and
success depends on time and circumstance. So hath a wise Brahman taught
me.”
Bhima then spoke, charging Yudhishthira with weakness, and pleading
with him to wrest the sovereignty from Duryodhana: “O thou art like
froth,” he cried; “thou art unripe fruit! O king, strike down thine
enemies! Battle is the highest virtue for a Kshatriya.”
Said Yudhishthira: “Verily, my heart burneth because of our sufferings.
But I have given my pledge to remain in exile, and it cannot be
violated, O Bhima. Virtue is greater than life and prosperity in this
world; it is the way to celestial bliss.”
Then they were all silent, and they pondered over these things.
Now the Pandavas had need of celestial weapons, for these were
possessed by Drona and Bhishma and Karna. In time, therefore, the holy
sage Vyasa appeared before Arjuna and bade him to visit Mount Kailasa,
the high seat of the gracious and propitious god Shiva, the three-eyed,
the blue-throated, and to perform penances there with deep devotion, so
as to obtain gifts of arms. So Arjuna went his way, and when he reached
the mountain of Shiva he went through great austerities: he raised his
arms aloft and, leaning on naught, stood on his tiptoes; for food he
ate at first withered leaves, then he fed upon air alone. Great was the
fervour of his austerities, and from the ground smoke issued forth.
The Rishis pleaded with Shiva, fearing disaster from the penances of
Arjuna. Then the god assumed the form of a hunter and went towards
Indra's warrior son, whom he challenged to single combat. First they
fought with weapons; then they wrestled one with another fiercely and
long, and in the end Arjuna was cast upon the ground and he swooned.
When that brave Pandava regained consciousness he made a clay image of
Shiva, prostrated himself and worshipped the gracious one, and made an
offering of flowers. Soon afterwards he beheld his opponent wearing
the garland he had given, and he knew that he had wrestled with Shiva
himself. Arjuna fell down before him, and received from the god a
celestial weapon named Pasupata. Then a great storm broke forth, and
the earth shook, and the spirit of the weapon stood beside Arjuna,
ready to obey his will.
Next appeared Indra, king of gods, Varuna, god of waters, Yama, king
of the dead, and Kuvera, lord of treasures, and they stood upon the
mountain summit in all their glory; unto Arjuna they gave gifts of
other celestial weapons.
Thereafter Indra transported his son to his own bright city, the
celestial Swarga, where the flowers always bloom and sweet music is
ever wafted on fragrant winds. There he beheld sea-born Apsaras, the
heavenly brides of gods and heroes, and music-loving Gandharvas, who
sang songs and danced merrily in their joy. And Urvasi, a fair Apsara
of faultless form, with bright eyes and silken hair, looked with love
upon Arjuna; but she sought in vain to subdue him, whereat she spoke
scornfully, saying: “Kama, god of love, hath wounded me with his
arrows, yet thou dost scorn me. For this, O Arjuna, thou wilt for a
season live unregarded among women as a dancer and musician.”
Arjuna was troubled, but Indra said: “This curse will work out for thy
good.”
Arjuna abode in Indra's fair city for the space of five years. He
achieved great skill in music and in dance and song. And he was trained
also to wield the celestial weapons which the gods had given unto him.
Now the demons and giants who are named the Daityas and Danavas were
the ancient enemies of Indra. Certain of them there were who had their
dwellings in the lowest division of the underworld beneath the floor
of ocean, which is called Patala. And a day came when Arjuna waged war
with them. He rode forth in Indra's great car, which went through the
air like to a bird, and Matali was the driver. When he reached the
shore of the sounding sea, the billows rose against him like great
mountains, and the waters were divided; he saw demon fish and giant
tortoises, and vessels laden with rubies. But he paused not, for he was
without fear. The mighty Arjuna was eager for battle, and he blew a
mighty blast upon his war shell: the Daityas and Danavas heard him and
quaked with terror.[268] Then the demons smote their drums and sounded
their trumpets, and amidst the dread clamour the wallowing sea monsters
arose and leapt over the waves against Indra's great son. But Arjuna
chanted mantras; he shot clouds of bright arrows; he fought with his
bright celestial weapons, and the furies were thwarted and beaten back.
Then they sent fire against him and water, and they flung rocks like to
great peaks; but he fought on until in the end he triumphed, and slew
all that stood against him nor could escape.
[268] Like Dietrich von Bern, he assumes the character of the thunder
god, and reminds us of Thor going eastward to battle against the Jotuns.
Thereafter the valiant hero rode speedily towards the city of demons
and giants which is named Hiranyapura. The women came out to lure him,
calling aloud, and their voices were like the voices of cranes. He
heard but paused not. All these evil giant women were driven before
him; in confusion they fled, terrified by the clamour of Indra's
celestial car and the driving of Matali, and their ear-rings and
their necklaces fell from their bodies like to boulders tumbling and
thundering adown mountain steeps.
Arjuna reached the city of Hiranyapura and entered it; and he gazed
with wonder on mighty chariots with ten thousand horses, which were
many-coloured like to gaily-plumaged peacocks, beautiful and stately
and proud. And he wrecked the dwellings of the Daityas and Danavas.
Indra praised his warrior son for his valour in overcoming the demons
and giants of ocean, and he gave unto him a chain of gold, a bright
diadem, and the war shell which gave forth a mighty blast like to
thunder.[269]
[269] For slaying a sea giant, the Celtic Finn-mac-Coul was awarded by
the king of Erin the “Horn of Worth”, which could be heard “over seven
hills”. Like Arjuna's war shell, it was evidently the “thunder horn”.
During the years that Arjuna had his dwelling in Indra's celestial
city, Yudhishthira and his three younger brethren, with Draupadi and
the priest Dhaumya, abode a time in the forest of Kamyaka. Great
sages visited them there, and from one Yudhishthira obtained skill in
dice. Others led the wanderers to sacred waters, in which they were
cleansed of their sins, and they achieved great virtues. And the sages
related unto them many tales of men and women who suffered and made
self-sacrifices, undergoing long exiles and performing penances so as
to attain to great wisdom and win favour from the gods.
Thereafter the exiles went northward towards the Himalayas, and at
length they beheld afar off the dwelling of Kuvera, lord of treasure
and King of Yakshas. They gazed upon palaces of crystal and gold; the
high walls were studded with jewels, and the gleaming ramparts and
turrets were adorned by dazzling streamers. They saw beauteous gardens
of bright flowers, and soft winds came towards them laden with perfume;
wonderful and fair were the trees, and they were vocal with the songs
of birds.
Kuvera walked forth and spake words of wisdom unto Yudhishthira,
counselling him to be patient and long-suffering, and to wait for the
time and the place for displaying Kshatriya prowess.
The exiles wandered on, and one day, when they sighed for Arjuna,
they beheld the bright car of Indra, and they worshipped Matali, the
charioteer. Then Indra came with his hosts of Apsaras and Gandharvas,
and when they had adored him, the god promised Yudhishthira that he
would yet reign in splendour over all men.
Arjuna appeared, and he was received with rejoicing, and all the
Pandavas returned together to Kamyaka. There they were visited by
Markandeya, the mighty sage, whose life endures through all the world's
ages, and he spake of the mysteries and all that had taken place from
the beginning, and revealed unto them full knowledge of the Deluge.
Now while the Pandavas were enduring great suffering in the forest,
Karna spake to Duryodhana and prevailed upon him to spy upon their
misery. So Dhritarashtra's son went forth, as was the custom every
three years, to inspect the cattle and brand the calves. And with him
went Karna and many princes and courtiers, and also a thousand ladies
of the royal household. When, however, they all drew nigh to the
forest, they found that the Gandharvas and Apsaras, who, as it chanced,
had descended to make merry there, would not permit the royal train to
advance. Duryodhana sent messages to the Gandharva king, commanding
him to depart with all his hosts; but the celestial spirits feared him
not, and issued forth to battle. A great conflict was waged, and the
Kauravas were defeated. Karna fled, and Duryodhana and many of his
courtiers and all the royal ladies were taken prisoners.
It happened that some of Duryodhana's followers who took flight reached
the place where the Pandavas were, and told them how their kinsmen
had been overcome. Then Arjuna and Bhima and the two younger brethren
went forth against the Gandharvas and fought with them until they were
compelled to release the royal prisoners. In this manner was the proud
Duryodhana humbled by those against whom he had cherished enmity.
Yudhishthira gave a feast to the Kauravas, and he called Duryodhana
his “brother”, whereat Duryodhana made pretence to be well pleased,
although his heart was stung with deep mortification.
After this the sullen and angry Duryodhana resolved to end his life.
His friends remonstrated with him, but he said: “I have naught to live
for now, nor do I desire friendship, or wealth, or power, or enjoyment.
Do not delay my purpose, but leave me each one, for I will eat no
more food, and I will wait here until I die. Return, therefore, unto
Hastinapur and reverence and obey those who are greater than me.”
Then Duryodhana made a mat of grass, and, having purified himself with
water, sat down to wait for the end, clad in rags and absorbed in
silent meditation.
But the Daityas and Danavas[270] desired not that their favourite
rajah should thus end his life lest their power should be weakened,
and they sent to the forest a strange goddess, who carried him away
in the night. Then the demons, before whom Duryodhana was brought,
promised to aid him in the coming struggle against the Pandavas, and he
was comforted thereat, and abandoned his vow to die in solitude. So he
returned speedily unto Hastinapur and resumed his high position there.
[270] Demons and giants.
Soon afterwards, when the princes and the elders sat in council with
the maharajah, wise old Bhishma praised the Pandava princes for their
valour and generosity, and advised Duryodhana to offer them his
friendship, so that the kinsmen might ever afterwards live together in
peace. Duryodhana made no answer, and, smiling bitterly, rose up and
walked out of the council chamber. Bhishma was made angry thereat, and
departed also and went unto his own house.
Then Duryodhana sought to rival the glory of Yudhishthira by holding
an Imperial sacrifice. Duhsasana, with evil heart, sent messengers
unto Yudhishthira, inviting him to attend with his brethren; but
Yudhishthira said: “Although this great sacrifice will reflect honour
on all the descendants of King Bharata, and therefore upon me and my
brethren, I cannot be present because our years of exile have not yet
come to an end.”
He spoke calmly and with dignity, but Bhima was made angry, and
exclaimed: “Messengers of Duryodhana, tell thy master that when
the years of exile are over, Yudhishthira will offer up a mighty
sacrifice with weapons and burn in consuming flames the whole family of
Dhritarashtra.”
Duryodhana received these messages in silence. And when the sacrifice,
which was called Vaishnava, was held, Karna said unto Duryodhana: “When
thou has slain the Pandavas and canst hold thy Rajasuya[271], I will be
present also to do homage unto thee.”
[271] Dhritarashtra being still alive and the Pandavas having refused
to attend, Duryodhana was unable, as he desired, to perform the greater
sacrifice.
Then Karna took a vow and said: “I will neither eat venison nor wash my
feet[272] until I have slain Arjuna.”
[272] A necessary religious act of purification before prayer. Karna
thus imperilled his soul's welfare to be avenged upon his rival.
Spies hastened unto the Pandavas and related all that had taken place
at the sacrifice, and also the words which Karna had spoken. When
Yudhishthira heard of the terrible vow which Karna had vowed, he
sorrowed greatly, for he knew that a day must come when Arjuna and
Karna would meet in deadly conflict.
One day thereafter Surya, god of the sun, warned Karna that Indra had
resolved to divest him of his celestial armour and ear-rings. “But,”
said Surya, “thou canst demand in exchange a heavenly weapon which hath
power to slay gods and demons and mortal men.”
So it came that Indra stood before Karna, disguised as a Brahman, and
asked for his armour and ear-rings. Having vowed to give unto the
Brahmans whatsoever they might ask of him, Karna took off his armour
and ear-rings and gave them unto the king of the gods, from whom he
demanded in exchange an infallible weapon. Indra granted his request,
but smiled[273] and went upon his way, knowing well that the triumph of
the Pandavas was now assured.
[273] A supernatural gift in such circumstances carried with it fatal
consequences.
It chanced that one day after this that Jayadratha[274], Rajah of
Sindhu, passed through the wood when the Pandavas had gone a-hunting.
He beheld Draupadi with eyes of love, and, despite her warnings,
carried her away in his chariot.
[274] _Pron._ jay-a-drat´ha.
When the Pandavas returned and were told by a bondmaiden what had taken
place, they set out in pursuit of the Rajah of Sindhu, who left his
chariot when they drew nigh, and concealed himself in a thicket.
Bhima then said unto Yudhishthira: “Return now with Draupadi and our
brethren. Although the rajah should seek refuge in the underworld, he
will not escape my vengeance.”
Said Yudhishthira: “Remember, O Bhima, that although Jayadratha hath
committed a grievous sin, he is our kinsman, for he hath married the
sister of Duryodhana.”
Draupadi said: “He is worthy of death, for he is the worst of kings
and the vilest of men. Have not the sages said that he who carries off
the wife of another in times of peace must certainly be put to death.”
When Bhima found Jayadratha, he cast him down and cut off his hair
except five locks; then the strong warrior promised to spare the
rajah's life if he would do homage to Yudhishthira and declare himself
his slave.
So the Rajah of Sindhu had to prostrate himself before Yudhishthira as
a humble menial. Thereafter he departed in his shame and went unto his
own country.
When the twelfth year of exile was nigh to an end, the Pandava brethren
bethought them to leave the forest. But ere they went a strange and
dread adventure threatened them with dire disaster. It chanced that a
stag carried away upon its antlers the twigs with which a Brahman was
wont to kindle his holy fire. The Brahman appealed to Yudhishthira to
pursue the animal, and the Pandavas endeavoured in vain to kill it or
recover the sacred twigs. Weary with the chase, they at length sat down
to rest. They were all athirst, and one of them climbed a banyan tree
to look for signs of water, for birds ever flutter over pools. When it
was discovered that a pond was nigh, Yudhishthira sent Nakula towards
it. The young man approached the water, and ere he stooped he heard a
Voice which said: “Answer thou what I shall ask of thee ere thou dost
drink or draw water.”
But Nakula's thirst was greater than his fear, and he drank of the
waters; then he fell dead.
Sahadeva followed him, wondering why his brother tarried. He too gazed
greedily upon the pool, and he too heard the Voice, but heeded not and
drank; and he fell dead also.
Arjuna next went towards the water. The Voice spake to him, and he
answered with anger: “Who art thou that wouldst hinder me thus? Reveal
thyself, and mine arrows will speak to thee.”
Then he drew his bow, and his shafts flew thick and fast as raindrops.
But his valour was as naught, for when he drank he also fell dead like
the others. Bhima followed him, and stooped and drank, unheeding the
Voice, and he was stricken down like to Arjuna and Nakula and Sahadeva.
At length wise Yudhishthira approached the pond. He beheld his brethren
lying dead, and sorrowed over them. Then, as he drew nigh to the water,
the Voice spake once again, and he answered it, saying: “Who art thou?”
The Voice said: “I am a Yaksha. I warned thy brethren not to drink of
this water until they had answered what I should ask of them, but they
disregarded my warning and I laid them in death. If thou wilt answer my
questions thou canst, however, drink here nor be afraid.”
Said Yudhishthira: “Speak and I will answer thee.”
The Voice said: “Who maketh the sun to rise? Who keepeth him company?
Who maketh the sun to go down? In whom is the sun established?”
Said Yudhishthira: “Brahma maketh the sun to rise; the gods accompany
him; Dharma maketh the sun to set; in truth is the sun established.”
The Voice said: “What sleepeth with open eyes? What moveth not after
birth? What is that which hath no heart? What is that which swelleth of
itself?”
Said Yudhishthira: “A fish doth sleep with open eyes; an egg moveth not
after birth; a stone hath no heart; a river swelleth of itself.”
The Voice said: “What maketh The Way? What is called Water? What is
called Food? What is called Poison?”
Said Yudhishthira: “They that are pious make The Way; space is called
water; the cow is food[275]; a request is poison.”
[275] Babu P. C. Roy comments on this head: “The cow is the only food
in this sense. The cow gives milk. The milk gives butter. The butter is
used in _Homa_ (the offering). The Homa is the cause of the clouds. The
clouds give rain. The rain makes the seeds to sprout forth and produce
food.”
The Voice said: “Who is spoken of as the unconquered enemy of man? What
is spoken of as the enemy's disease? Who is regarded as holy? Who is
regarded as unholy?”
Said Yudhishthira: “Man's unconquered enemy is anger, and his disease
is covetousness; he who seeketh after the good of all is holy; he who
is selfishly cold is unholy.”
The Voice said: “Who are worthy of eternal torment?”
Said Yudhishthira: “He who sayeth unto the Brahman whom he hath asked
to his house, I have naught to give; he who declareth the Vedas to be
false; he who is rich and yet giveth naught to the poor.”
Many such questions did the Voice address to wise Yudhishthira, and
he answered each one patiently and with knowledge. Then the Yaksha
revealed himself in the form of Dharma, god of wisdom and justice, for
behold! he was the celestial sire of Yudhishthira. Unto his son he
granted two boons; and Yudhishthira desired that his brethren should
be restored to life, and that they should all have power to remain
unrecognized by anyone in the three worlds for the space of a year.
Ere the Pandavas left the forest, Yudhishthira invoked the goddess
Durga[276], giver of boons, saying: “O slayer of the Buffalo Asura,
thou art worshipped by the gods, for thou art the protector of the
three worlds. Chief of all deities, protect thou and bless thou us.
Confer victory upon us, and help us in our distress.”
[276] A form of the goddess Kali, wife of Shiva.
The goddess heard Yudhishthira, and confirmed the promise of Dharma
that the Pandava brethren and Draupadi would remain unrecognized during
the thirteenth and last year of their exile.
Then the wanderers concealed their weapons in a tree, and went together
towards the city of Virata[277] so that they might conceal themselves.
According to the terms of banishment, they would have to spend a
further twelve years in the jungle if the Kauravas discovered their
whereabouts.
[277] _Pron._ vir-at´a.
The Pandavas found favour in the eyes of the rajah. Yudhishthira became
his instructor in the art of playing with dice, because he was wont to
lose heavily. Bhima was made chief cook. Arjuna, attired as a eunuch,
undertook to teach dancing and music to the ladies of the harem. Nakula
was given care of horses, and Sahadeva of kine. The queen was drawn
towards Draupadi, who offered to become a bondwoman on condition that
she should not have to wash the feet of anyone, or eat food left over
after meals; and on these terms she was engaged. The queen feared that
Draupadi's great beauty would attract lovers and cause dispeace; but
the forlorn woman said that she was protected by five Gandharvas, and
was without fear.
Bhima soon won much renown by reason of his matchless strength. At a
great festival he overcame and slew a wrestler from a far country who
was named Jimúta, and he received many gifts. The rajah took great
pride in him, and was wont to take him to the apartments of the women,
where he wrestled with caged tigers and lions and bears, slaying each
one at desire with a single blow. Indeed, all the brothers were well
loved by the monarch because of their loyal services.
It chanced that the queen's brother, Kichaka[278], a mighty warrior
and commander of the royal army, was smitten with love for beautiful
Draupadi, and at length he sought to carry her away. But one night
Bhima waited for him when he came stealthily towards Draupadi, and
after a long struggle the strong Pandava slew him. Then Bhima broke all
this prince's bones and rolled up his body into a ball of flesh.
[278] _Pron._ kee-chak´a (“ch” at in “change”).
Great was the horror of Kichaka's kinsmen when they discovered what
had happened, and they said: “No man hath done this awful deed; the
Gandharvas have taken vengeance.”
In their wrath they seized Draupadi, to burn her on the pyre with the
body of Kichaka; but Bhima disguised himself and went to her rescue,
and he scattered her tormentors in flight, killing many with a great
tree which he had uprooted.
The rajah was terror-stricken, and spake unto the queen, and the queen
thereafterwards asked Draupadi to depart from Virata. But the wife of
the Pandavas begged to remain in the royal service yet a time; and
she said that her Gandharva protectors would serve the rajah in his
greatest hour of peril, which, she foretold, was already nigh to him.
So the queen bore with her, and Draupadi tarried there.
Soon afterwards the Rajah of Trigartis, hearing that mighty Kichaka was
dead, plotted with the Kauravas at Indra-prastha to attack the city of
Virata with purpose to capture the raj. Duryodhana agreed to aid him,
so the Rajah of Trigartis invaded the kingdom from the north, while
the Kauravas marched against Virata from the south.
It came to pass that on the last day of the thirteenth year of the
Pandavas' exile the first raid took place from the north, and many
cattle were carried off. Yudhishthira and Bhima, with Nakula and
Sahadeva, offered to give their help when it became known that the
Rajah of Virata had been captured by his enemies. The Pandavas went
forth to rescue the monarch, and they routed the raiders and rescued
their prisoner; they also seized upon the Rajah of Trigartis, and
forced him to submit with humility to his rival ere he was allowed to
return to his own city.
Meanwhile the Kauravas had advanced from the south. Uttar[279], son of
the Rajah of Virata, went against them, and Arjuna was his charioteer.
When the young man, however, beheld his enemies, he desired to flee,
but his driver compelled him by force to remain in the chariot.
[279] _Pron._ oot´ar.
Then Arjuna procured his own weapons from the tree in which they were
concealed. Thus, fully armed, he rode against the Kauravas, who said:
“If this be Arjuna, he and his brethren must go into exile for another
twelve years.”
Bhishma said: “The thirteenth year of concealment is now ended.”
The Kauravas, however, persisted that Arjuna had appeared ere the full
time was spent.
Indra's great son advanced boldly. Suddenly he blew his celestial war
shell, and all the Kauravas were stricken with fear, and they swooned
and lay on the field like men who slept. Arjuna forbore to slay them,
and he commanded Uttar to take possession of their royal attire. Then
the great archer of the Pandavas returned to the city with the rajah's
son.
Now when the monarch discovered how Arjuna had served him by warding
off the attack of the Kauravas, he offered the brave Pandava his
daughter, Uttara, for a bride; but Arjuna said: “Let her be given unto
my son.”
It was then that the Pandava brethren revealed unto the Rajah of Virata
who they were. All those who had assembled in the palace rejoiced
greatly and honoured them.
To the marriage of Abhimamju, son of Arjuna and Subhadra, came many
great rajahs. Krishna came with his brother Balarama, and the Rajah
Drupada came with his son Dhrishta-dyumna.
Now the Rajah of Virata resolved to aid Yudhishthira in obtaining back
his kingdom from the Kauravas, who protested that their kinsmen had
been discovered ere yet the complete term of exile was ended.
Shakuni, the cunning gambler, and the vengeful Karna supported the
proud and evil-hearted Duryodhana in refusing to make peace with the
Pandava brethren, despite the warnings of the sages who sat around the
Maharajah Dhritarashtra.