Mahabharata/Jaya - Karna's victory tour

“It is a fact that Karna had ran away from the Gandharvas while Duryodhana was imprisoned by them. As it is he is also cursed by Sage Parshuram, my teacher. And you believe that you can defeat the Pandavas with Karna”. Thus spoke Bhishma to Duryodhana in the royal court in the presence of all the members.

The elders brought out the topic of Duryodhana being rescued by Arjuna and Bhima from the Gandharvas in the royal hall. They used this event to showcase how the Pandavas were still aligned to Dharma and it would be best for Hastinapur to return Pandavas’ kingdom back to them at least now. Again Duryodhana rejected this step. Bhishma, Drona and Vidur tried to put some sense into him that war is not a solution and his loss is inevitable in a war. But he would have none of it. Duryodhana would boast about his friend Karna’s talents. It is at this time that Bhishma stand’s up and hurls these insults on Karna in front of everyone present.

Karna then stands up and questions, “Tell me what is it that I have done against the Kshatriya Dharma. I was intoxicated that day while fighting with the Gandharvas and hence, I could not fight properly. Moreover, I had thought that Duryodhana had escaped the commotion and hence, I fled from the scene. Later, when I realized that he was captured I did return to fight. But by then, Arjuna and Bhima had freed him.”

Bhishma replies, “We don’t know all that. We only know that when the crown prince of Hastinapur needed your help, so called best friend, you were not there. Arjuna defeated the Gandharvas and not you. You are not even 1/4th of Arjuna and you keep claiming that you will kill him. Arjuna is greater than you”.

Listening such praises for Arjuna whom he hated the most and insults on him from a revered senior and elder, Karna was agigated and angry. He took and oath there and then, “If exhibition of one’s powers is what is required to be called, then I am going on a victory tour all across the country. I will defeat all the kings who does not accept Hastinapur’s rule. I will only return after my mission is complete.”

Karna commanded an army that marched to different parts of the country to subjugate kings and made them swear allegiance to Duryodhana, the king of Hastinapur or else die in battle. Karna succeeded in all the battles. In this military adventure, Karna waged wars and reduced to submission numerous kingdoms including those of the Kambojas, the Shakas, the Kekayas, the Avantyas, the Gandharas, the Madarakas, the Trigartas, the Tanganas, the Panchalas, the Videhas, the Suhmas, the Angas, the Vangas, the Nishadas, the Kalingas, the Vatsa, the Ashmakas, the Rishikas and numerous others including mlecchas and the forest tribes.

He returned from his victory tour. Dhritharashtra and Duryodhana were immensely happy while the other elders still did not pay much heed to all this. Bhishma still confirmed his belief on Arjuna’s superiority over Karna. Duryodhana was very proud of his friend’s achievement. As per some retellings, it is then that Karna vows to not consume liquor still he kills Arjuna.

Concurrently, Pandavas’ exile had entered their last year. The year had gone by peacefully for them till the advent of Keechak. The morale of Duryodhana and his friends were very high when they received the news of Keechak’s death

Mahabharata/Jaya - Living incognito in Matsya kingdom and Keechak Vadh (murder)

“Come to the Dance Hall in the night. We should keep it very discreet. If my Gandharva husbands come to know of it and they might kill you.” Thus spoke Sairandhiri to Keechak, Commander-in-Chief of Matsya Kingdom. Little did Keechak know that it was an invitation from his death and that this would again cause some more debates between the Pandavas and Kauravas.

12 years of forest exile were over and now it was the last clause of the condition – one year in anonymity during which if the Pandavas are identified by Duryodhana then the exile will start all over again. The Pandavas decided to discguise themselves and stay in Virata, capital city of Matsya kingdom, which wasn’t that far from Hastinapur kingdom. Their logic was that Duryodhana would have cast his spies in the forests and in the higher mountainous regions as they would not anticipate Pandavas taking a chance so close. Pandavas went to Virata city separately as unrelated strangers and seeked employment. They claimed that they used to work for Yuddhistira but after the dice game they have been wandering and looking for jobs.

Yuddhistira disguised himself as a Brahmin named Kanka and worked in the court of King of Matsya asa minister. He used to play dice with King who too had a weakness for the dice game. It is said that Yuddhistira really excelled in the game here and became an expert. Bhima took up the job of a cook and named himself Ballav. Arjuna used his curse for this year and assumed the role of a eunuch named Brihanalla. He taught dance to princess Uttara. Nakula became a royal groom in the horse stable and Sahadev became the royal cowherd. It can be noted that Pandavas used this time to indulge in their fantasies. Bhima, with his affection for food, was also known to be interested in cooking. Maybe, he was unable to do so once he grew up to be a prince. Arjuna’s is the most strangest. Did he have a tendency to be a transvestite? Or did he love arts and dance but his royal lineage did not allow him to explore those fields as a participant? Or maybe, he was too famous and could have been easily recognizable without such a drastic makeover. Nakula and Sahadev were animal lovers and they were very comfortable managing the respective stables.

Draupadi was still to suffer here as compared to her husbands. Draupadi called herself Sairandhri and claimed that she used to be a personal maid of Queen Draupadi. She now became the personal maid of the Queen. A queen of a great empire was now to serve as a maid to another queen. It must have hurt her a lot. If this was not enough, then there were constant threat from lusty higher caste men. She had then concocted a story that she was married to some powerful Gandharvas (forest tribes/sorcerers) who would take revenge on anyone who would hurt her.

Once Keechak, Matsya kingdom’s commander-in-chief, saw Draupadi and was instantly attracted to her. He tried to woo her but she refused stating her marriage. Then he tried to force himself on her. Then Draupadi ran towards the royal court for help. Now, Keechak was not just a commander-in-chief but was also the queen’s brother. Also, his might and warfare prowess kept the kingdom safe from external threats though everyone knew him to rough and tyrant. Even the king did not interfere in his tantrums. Sairandhri asked the king for his help but he only scolded Keechak who was not even bothered by him. Sairandhri looked at Kanka for help but he did not do anything except for standing with his head bowed down. Ballav had heard Sairandhri’s calls for help and had rushed to the royal court. But Kanka stopped him and reminded him of the clause of not being found out by Duryodhana. This again shows dispassion and long-sightedness of Yuddhistira. He refuses to help his own wife as he knows that getting back Indraprastha was bigger than killing Keechak.

Keechak leaves Sairandhri for the time-being confirming that he will come to her quarters in the nights. Sairandhri is no ordinary woman and her wrath is unforgiving. Kanka approaches Sairandhri later to ensure that she forgives Keechak and somehow withstand the current humiliation but she could have none of it. Sairandhri vows that she will not wipe the blood on her face until Keechak is dead and that will happen before sunrise next day. She then sneaks to the kitchen that night and manipulates Ballav to kill Keechak. It is to be noted that Sairandhri did not approach Brihanalla (Arjun) or any of the other younger brothers but Balav (Bhima). She knew that Bhima could be easily moved by emotion and then reasoning or Dharma cannot stop him. Ballav tells Sairandhri to entice Keechak to come to the Dance hall at midnight. Bhima will disguise himself as a woman and wait for him. Sairandhri does as told. At midnight, Keechak finds a figure covered in sari waiting for him. As he touches it, the figure removes the sari and discloses himself as Bhima. Keechak was in an inebriated state. Bhima easily pounds him to death. The next morning everyone is surprised and scared to see the dead body of Keechak. They now believe that Sairandhri is truly married to Gandharva (Sorcerer) husbands and they can punish anyone. This gives some respite to Sairandhri but then all was to change yet again.

Mahabharata/Jaya - Jayadrath's insult and Arjuna's curse

"Now these 5 locks of hair will remind you of the day when the Pandavas spared your life. Yuddhistira has declared you free. You go now." Thus spoke Bhima to Jayadrath, Dusshala's (Duryodhana's sister) husband, after he cut his hair as punishment for ill-treating and kidnapping Draupadi.

The 12 years of forest exile were coming to an end. One of these days, Jayadrath was passing through the forest where Pandavas had their humble hut. Jayadrath saw Draupadi, all alone, on his path. Draupadi was a very attractive lady and would cause lust in the eyes of many men. Jayadrath thought that he could take advantage of the situation and tried to entice Draupadi with the promise of a stay in palace, jewellery and other luxuries if she would go with him. Draupadi was a chaste woman and she did not agree. Jayadrath, full of lust, could not accept her refusal and forcefully took her on his chariot. When the Pandavas were returning home, Sage Dhaumya who had seen the incident informed them of the event. Arjuna and Bhima were the ones who went out to rescue Bhima. They overtook the chariot of Jayadrath, killed the soldiers and then brought Jayadrath to Yuddhistira for metting out justice. Yuddhistira, though always a dispassionate follower of Dharma, argued that if Jayadrath is killed as per the law then Dusshala will become a widow. Dusshala will have to suffer this punishment more that the real culprit. He ordered that Jayadrath be forgiven and left alone. Bhima and Arjuna were surprised and did not readily agree to it. Then Yuddhistira tried to reason with Draupadi who then announced that Jayadrath's punishment should be slavery to the Pandavas. She orders Jayadrath to massage Yuddhistira's legs. Yuddhistira then releases Jayadrath of the slavery bond and tells him to go home. That is when Bhima (unhappy with the easy letoff) catches Jayadrath and cuts his hair leaving 5 locks. Dharma and Justice can be very subtle. Was Yuddhistira correct in not permitting the execution of Jayadrath, someone who had kidnapped a chaste lady, just because of his relations? It is said that Dusshala was the pampered one in the family and all the brothers loved her. So maybe, there were some remnant feeling in Yuddhistira's heart. Or maybe, he had a much more accurate vision of Dharma than most to see that Dusshala (innocent) would suffer more that the culprit if executed. But every action causes a effect. This action of Yuddhistira will come back to haunt the Pandavas later in the Great war. 


Arjuna had spent in preparation of the Great war for these 12 years. He had gone out in search of Divine weapons. He had gone to Indraloka/Swargaloka for the same. During his stay there, he had learnt the art of dance from a Gandharva in Indra's court. This to me indicates that the Indraloka/Swargaloka as prescribed would rationally be highly evolved and free spirited tribe/civilization living high in the mountains. But it also raises some questions. Arjuna, who is as manly as a man can be, why would he be interested in dance and music which was an area for women only? So maybe, Pandavas had used this exile to also express some of their innermost interests/desires/fetishes. This is also further emphasized in the disguises they choose during their last year of living in anonymity. Did all this actually make them understand human life, class and tendencies better? Maybe, all these events had to happen so that they could become well rounded human beings. 

During Arjuna's stay in Indraloka, Urvashi (a nymph) gets attracted to him. As per their laws, marriage is not prerequisite to indulge in sex. She openly approaches Arjuna as well. Arjuna rejects her.Arjuna states that Urvashi was also once married to his ancestor Pururavas and hence, she is like a mother. Urvashi states that the law of earth does not apply to them. Yet, Arjuna does not agree. At those times, it was against the law to refuse a woman. Urvashi is angry at this rejection and accuses Arjuna to be an impotent. She then curses Arjuna to be a eunuch for the rest of her life. Later, at the behest of Indra, she reduces it to one year. Indra then modifies the curse in such a way that Arjuna can choose the specific year for which he can be a eunuch. This tells us about the prevalent openness of sexuality in certain regions/civilizations of India and the position of the woman in such societies. Rationally, it would mean that ancient people had the know-how of inducing sex change operations and reversing them as well. Is this an elaborate story to cover up Arjuna's transvestite tendencies or Arjuna's determination to have a sex change to ensure that his identity will not be disclosed by Duryodhana's spies as per the clause for 13th year? 

Mahabharata/Jaya - Yuddhistira answers the Yaksha's questions

"If you drink the water from this pond without answering my questions, you will die." Thus spoke the Yaksha to all the Pandavas who had come to collect water from the pond.

One day, a sage had seeked Pandavas' help in capturing a antelope. The reason was that the sticks for a yagna/homa which the sage had kept on a tree were now stuck to the antelope's horns (while the antelope had brushed against the tree). The Pandavas tried this but their attempts were futile. In the process, they got very tired and thirsty. Yuddhistira tells Nakula to climb a tree and locate for the signs of presence of a pond or a water body. Nakula did so and informs Yuddhistira that he located the direction of where the pond might be as he could see some birds/cranes flying over at a distance. Yuddhistira requests Nakula to fetch some water for all of them.

When Nakula reaches the pond, he hears the above mentioned warning. Nakula does not heed it. Yuddhistira sends one brother after the other. Everyone meets with the same fate as no one heeds to the warning. Finally, Yuddhistira makes his way to the pond. He is at first worried if Duryodhana had poisoned the lake. But then looking at the faces of his brothers, he would discount that fact. That is when the Yaksha's voice reaches him. The voice speaks, "All the four brothers of yours did not heed my warning. Answer my questions and you can have the water." Yudhistira responds, "I do not desire to take anything that is yours. Please ask me your questions and I will try my best to answer". I am just copying it from Wikipedia :-)

Question No. 1:Yaksha questioned: Who makes the sun to rise and ascend in the skies? Who moves around the Sun? Who makes the sun set in the horizons? What is the true nature of the Sun and where is the sun established?

Yudhisthira answered: Brahma makes the sun rise and ascend. The Gods perambulate about the Sun. The Dharm sets the Sun. Truth is the actual Sun and the Sun is established in truth only.

Question No. 2: Yaksha enquired: What instills 'divinity' in Brahmins? What is the quality of virtuousity in a Brahmin? What is the humanlike quality of a Brahmin? What is the conduct akin to a non-virtuous person in a Brahmin?

Yudhisthira replied: The self-study (Swadhyana) of the Vedas is divinity in a Brahmin. Penance is the quality like a virtuous person in a Brahhmin. Death is human-like quality in a Brahmin. Criticising others is conduct in a Brahmin like a non-virtuous person.

Question No. 3: Yaksha asked: What instills 'divinity' in Kshatriyas? What is the quality of virtuousity in a Kshatriya? What is the humanlike quality of a Kshatriya? What is the conduct akin to a non-virtuous person in a Kshatriya?

Yudhisthira replied: The art of archery is the divinity in a Kshatriya. Oblation is Kshatriya's quality of virtuousity in Kshatriya. Fear is his humanly quality. Abandoning people under protection of the Kshatriya is conduct like a non-virtuous person in the Kshatriya.

Question No. 4 the Yaksha asked: What is that thing which is like a Mantra in the performance of oblations (Yajnya)? Who is the performer of rites and ceremonies during Yajnya? Who accepts the offerings and oblations of a Yajnya? What is that which even a Yajnya can not transgress?

Yudhisthira replied: 'Breath' is like a Mantra in the performance of rites. 'Mind' is the performer of all rites in the course of Yajnya. Only Shlokas of theVedas, termed rucha or the richa accept oblation. The Yajnya can not surpass nor transgress the richas.

Question No. 5 the Yaksha asked: What is heavier than earth, higher than heavens, faster than the wind and more numerous than straws?

Yudhishthira: One's mother is heavier than the earth; one's father is higher than the mountains. The mind is faster than wind and our worries are more numerous than straws.

Question No. 6 the Yaksha asked: Who is the friend of a traveler? Who is the friend of one who is ill and one who is dying?

Yudhishthira: The friend of a traveler is his companion. The physician is the friend of one who is sick and a dying man's friend is charity.

Question No. 7 the Yaksha asked: What is that which, when renounced, makes one lovable? What is that which is renounced makes happy and wealthy?

Yudhishthira: Pride, if renounced makes one lovable; by renouncing desire one becomes wealthy; and to renounce avarice is to obtain happiness.

Question No. 8 the Yaksha asked: What enemy is invincible? What constitutes an incurable disease? What sort of man is noble and what sort is ignoble?

Yudhishthira: Anger is the invincible enemy. Covetousness constitutes a disease that is incurable. He is noble who desires the well-being of all creatures, and he is ignoble who is without mercy.

Question No. 9 the Yaksha asked: Who is truly happy?

Yudhishthira: He who has no debts is truly happy.  

Question No. 10 the Yaksha asked: What is the greatest wonder? 

Yudhishthira: Day after day countless people die. Yet the living wish to live forever. O Lord, what can be a greater wonder?

Question No. 10 & 11 the Yaksha asked: What is the path? And what is the news?

Yudhishthira: Argument leads to no certain conclusion, the Srutis are different from one another; there is not even one Rishi whose opinion can be accepted by all; the truth about Dharma and duty is hid in caves of our heart: therefore, that alone is the path along which the great have trod. This world full of ignorance is like a pan. The sun is fire, the days and nights are fuel. The months and the seasons constitute the wooden ladle. Time is the cook that is cooking all creatures in that pan (with such aids); this is the news.

Yaksha is happy with Yuddhistira's answers. Yaksha states that Yuddhistira's answers were satisfactory and he will give life to one of the Pandavas (leaving the choice to Yuddhistira). Yuddhistira chose Nakula. The Yaksha questions on the reasoning of choosing Nakula and not Arjuna or Bhima who share the same mother as Yuddhistira. Yuddhistira states, "I do not differentiate between my mothers and brothers. And if that was the case, I would still choose Nakula so that one son of Madri too lives on". Yaksha reveals himself as Lord Dharma and gives life to all the brothers since Yuddhistira has upheld Dharma all the time. 

The last 2 chapter gives us a clearer picture of Yuddhistira's wisdom. Other than that, these questions are worthy of meditating on. Mahabharata is such an ocean of wisdom intertwined with regular and mythical stories. No wonder that if one reads Mahabharata and contemplates on it, one might be able to achieve the Supreme Truth. 

Mahabharata/Jaya - Nahusha

"I am Nahusha, descendant of Pururava. I was once made a temporary of King of Swargaloka as Lord Indra had gone to perform meditation to cleanse himself of some sin. All this newfound power corrupted me. I was also attracted to Indira's wife Sachi. Once I kicked Sage Agastya's head while hurrying towards her. That is when the sage cursed me that I will return to the earth as a python, moving on my stomach and waiting for food to come to me. I will be released only when my descendant Yuddhistira will teach me the true meaning of Brahman". Thus spoke Nahusha to Bhima while trying to devour him in the forest.

Yuddhistira is one of the most complicated characters in this epic. He is haled as the Embodiment of Righteousness (Dharmaraja) and yet he stakes his kingdom, his brothers and his wife. He is very silent and never speaks against King Dhritharashtra. He forgives his enemies soon. He still believes that Duryodhana would give them their land after the exile. But as is with all the humans, nothing is at it seems. Yuddhistira was the only Pandava who understood the importance of peace. Again like all humans, he too had to learn a lot from what the life brought to him. This two chapters (another chapter after this one) will give us a small insight on this important character of the Epic.

One day, Nahusha (who was in the form of a giant python) had got hold of Bhima. This is when he told his story. Bhima calls for Yuddhistira's help. When Yuddhistira reaches the spot, Nahusha asks him, "Who is Brahman".

Yuddhistira replies, "Not the son of a Brahman as most people believe. True Brahman is the one who has attained the Supreme truth (Brahma vidya) of the eternal soul by mastering his senses and disciplining his mind. This will make one gentle and generous, for he is one with truth."

On hearing this, the serpent releases Bhima and transforms into a celestial form and rises to Swarga.


Yuddhistira's answers again showcases that Hindusim (or maybe Sage Vyasa) does not consider birth to the correct decider for the caste/occupation of the individual. It is the spiritual development of a person and his corresponding actions which determine. This is just an undercurrent which is quite prevalent in the epic. Yet, it is surprising that Yuddhistira never stopped Bhima or Arjuna while they were heaping insults on Karna on graduation day. Did he learn all this during his exile? Was this why mistakes were committed by him? Who knows why events or mistakes happen? 

Mahabharata/Jaya - Draupadi's confession

"If I had married him, I would not have been gambled away, publicly humiliated and called a whore". Thus spoke Draupadi while confessing to the roseapple tree.

Draupadi had plucked a low-hanging fruit from a roseapple tree. As soon as she plucked it, the tree spoke, "This fruit has been hanging for the last 12 years. It was being reserved for the Rishi who has been performing meditation for as many years and he was going to finally open his eyes later today. He was supposed to eat this fruit, his first meal in the last 12 but now you have contaminated it. He will go hungry now and you will earn the demerit for this deed".  Drauapdi calls out to her husbands and seeks help but no one can fix the fruit back to the tree. This is when the tree states that if you had the power of chastity, then you could have done it yourself.

Draupadi was surprised and she states that she is completely faithful to her five husbands. The tree accuses her that she loves someone else. Draupadi states that she loves Krishna but only as a friend or a brother but never as a lover. The tree states again that there is someone else. This when Draupadi confesses, "I love Karna. I regret for refusing him on the account of his caste. If I had married him, I would not have been gambled away, publicly humiliated and called a whore." Having confessed, Draupadi was able to attach the fruit back to the tree. This little story shows us the hidden desire of Draupadi but more than that speaks about the power of confession. Confessing a mistake/deed/unrighteous intentions might just cleanse oneself of the demerit that could have been otherwise earned for harbouring such a thought/feeling.


Bhima and Arjuna find it difficult to accept the fact that their wife loves Karna. But then they see Yuddhistira touching Draupadi's feet one night. On questioning, Yuddhistira asked them to accompany him in the middle of the night to a banyan tree. Under it there were nine lakh dieties who invoked he Goddess. Draupadi presented herself before them. Arjuna and Bhima realizes that Draupadi is not an ordinary woman but a form of a Goddess herself.

What this wonderful little story signifies is often the main theme of the epic itself. Nothing is at it seems. There  are many undercurrents and under-thoughts. One might not always be able to see the big picture. No one knows how God can personify themselves and on whom they might bestow themselves. No one can actually read any other persons mind. Of course, other than that is also accentuates Draupadi's greatness. This is one epic where there are many weak minded men in the company of the strongest of women - right from Ganga to Satyavati to Amba to Gandhari to Kunti and now to Draupadi. Now that would be for another post at the culmination of the series on the epic.

Mahabharata/Jaya - Humbling of Arjuna and Bhima

"Now you will know never to disrespect anyone who looks weak superficially, also you should think twice before acting". Thus spoke Hanuman to Bhima during their brief encounter in the forest.

In some retellings, Draupadi requested Bhima to get more of the golden flowered lotus with a thousand petals which had blown towards her by the wind. Bhima set out on the direction the wind carrying the flower, walking straight and not taking any deviations. In some retellings, he often used to loose his temper and have petty quarrels with Yuddhistira. At times, the situation would get to him. He often used to just go out for long walks in the forests. While out on such a walk is when he encounters a strange old monkey's tail crossing his path.

Bhima shouts at the monkey to move the tail out of the way. The monkey says that he is too old and weak to do so and Bhima can move it himself. Bhima tries to move the tail, but in vain. He finds it too heavy and almost immovable. He attempts at it several times using his full body strength and could not move it at all. He then realizes that this is no ordinary monkey and realizes that this would be Hanuman (who is also son of Vayu and Bhima's half brother). In some retellings there is a very brief conversation between Bhima and Hanuman. Bhima checks with Hanuman about the war in Lanka and Hanuman says that the war was fought by many like him but the victory belonged to only Ram. Bhima also invites Hanuman to join them in the war which is bound to happen once the exile is over. Hanuman declines this stating that this period does not belong to him and the war is not his. But yet, his presence will be felt there. This is symbolised at the Monkey flag on Arjuna's chariot in the Great war. There is not much to comment on the humility lesson here as it is quite evident. But the brief conversation can be seen as a passing on the baton. Also, Arjuna-Krishna relationship might not be as strong but was still similar to Hanuman-Ram relationship. 


Arjuna was very human in nature. He would pride a lot on his skills and yet will in the future show great reverence to his charioteer (in the future). In his life, he keeps learning many lessons but also has a tendency to forget them. In the same period, Arjuna too had left the hut and was doing penance to Lord Shiva to achieve divine weapons. One day, he sees a wild boar and strikes it down with his arrow. He sees 2 arrows on the boar when he goes to pick it up. At the same time, a hunter comes there claiming that it  was his arrow which killed the boar. Arjuna, as was his proud nature, does not agree to it and challenges the hunter to a bow and arrow contest. Arjuna is defeated in a short time and he embraces the Shiva Linga he had constructed for his penance. At that time, the hunter reveals himself as Lord Shiva. Arjuna is thus humbled and given a lesson not to judge anyone by their superficial appearance. Lord Shiva, appeased with Arjuna's reverence rewards him with the divine weapons. Rationally, this can also signify that Arjuna might have received such secret knowledge from the wandering nomads in the forest. Such secrets were not well known and hence, not many were not aware of this. But again, I am not speaking about the viability of Mahabharata actually happen or how it would have happened. I am trying to show the different intricacies in the story and complicated interwoven lives. In this epic, law of Karma is shown with the help of boons and curses. So here to Arjuna has performed severe penance and hence, he gets the boon of divine weapons. Was it self-taught or self-illumined, who knows?