Mahabharata/Jaya - Krishna and Khandavaprastha

"Make Khandavprastha your land of action - karmbhoomi". Thus spoke Krishna to Yuddhistira and his brothers who were brooding over the fact that they got a raw deal.

Krishna's story in a nutshell: Krishna and his leela was very famous. Krishna was the son of Kunti's brother Vasudeo, son of Surasena (who had given Kunti in adoption to Kuntibhoja). Kamsa was Krishna's maternal uncle. At the time of Vasudeo's marriage with Devaki, astrologers had predicted that the eighth child born will kill Kamsa. Kamsa was an unjust king who had jailed his own father Ugrasena and forcefully, claimed the throne. Paranoid, Kamsa jailed Vasudeo and his wife and killed every baby of theirs. The seventh child was conceived in Devaki's womb but transferred to Vasudeva's other wife, Rohini, who lived with her brother Nanda who lived in Gokul by goddess Yogamaya. Her eight child is smuggled out of the jail  on the night he was born by Vasudeo who exchanges him with Yashoda's (Nanda's wife) girl child. It is said that Yogamaya had ensured deep sleep in everyone at that time. Kamsa, tries to kill the girl child the next day but the child transforms into a goddess who says his killer child is already born and what is destined will happen.

Krishna and Balaram grew up in Gokul. Kamsa tried many ways to kill the newborn babies but Krishan would always defeat those plans. Krishna was a favourite among the village girls. He would often steal their clothes while they were having bath in the river. He would make them come out naked and then return the clothes to him. Yet, they never found him vulgar. Maybe, they saw that there was no lust but pure love and naughtiness in the eyes of Krishna.


Krishna grows and kills Kamsa and then instills Ugrasena as the king of Mathura. Kamsa's powerful father in law, Jarasandha, attacked Mathura for 17 times. It is said that Kalayavan, the commander of Jarasandh's army who would attack the 18th time, was destined to destroy Mathura. But maybe it was only Krishna's love for violence and political knowledge that he advised the Yadava clan to move to Dwaraka, island in the west coast of India. This proves that Krishna realizes the limitations of his army and he would rather move and live in peace somewhere else rather than live in constant war conditions in Mathura.He had no qualms in being called a coward as the result was that he avoided a war and provided a better life to his clan. Sometimes, it makes sense to withdraw from the battle. 


Krishna used marriage alliances to strengthen and widen his political friends and reach. Thus, when his aunt Kunti's sister was married to the Pandavas he came to visit them. Thus, entered Krishna into Pandava's life.

Krishna was a wise and self-realized man. He is unique among all the realized beings yet. He would marry many women, flirt with many, get involved in administration and yet, he was attached to none of his roles. Through the life of Krishna, the world can learn how to live a detached life and act without any worry about it's results. He encourages man to participate in the world and yet, not be it or of it but yes, be in it. He shows us to renounce not the world or our actions but the feelings, concepts and desires that come with it. 


Coming back to Hastinapur, Dhritharashtra invites Kunti and the pandavas along with their newly wedded wife to their home. Word had reached them and Kunti too knew that they cannot do anything to the Pandavas as King Drupada was their ally.

King Dhritharashtra then decides to divide the current kingdom into equal halfs and gives Khandavaprastha (a great forest) to Yuddhistira to rule. When brothers are discussing about this, Krishna instructs them to accept it and transform it. This was just the start of the strong relationship that would develop between Krishna and Pandavas, the ones who always following the righteous conduct meets injustice throughout.

Mahabharata/Jaya - Draupadi's Swayamwara and becoming a common wife

"The son of charioteer cannot compete for my hand in marriage". Thus spoke Draupadi when Karna was about to try the task.

Pandavas were present there in the guise of the Bhramins. As per some folklore, Krishna is also present and recognizes the Pandavas. He even smiles at Arjuna. All the princes try their hand but they are unsuccessful. The task was to string the heavy metal bow, hit the eye of the rotating wooden fish on the ceiling by looking at its reflection on the water in the pot below.

After all the princes attempt and failt it, Karna stands up to perform the feat. He did this only because he did not want Hastinapur, Duryodhana's kingdom, to be insulted by the princes' failures. Karna had started to string the bow with ease (which other princes were unable to do) when Draupadi humiliated and rejected him. Drupada had planned this task for Arjuna itself. In some folklore, it is Krishna who gestures Draupadi to reject Karna. When everyone failed, Drupada compromised and let the brahmins try it.

Arjuna, disguised as a Brahmin, completed the task with ease. Yuddhistira then left with Nakula and Sahadeva leaving Bhima in charge of protecting Arjuna. As expected, the other princes started protesting against this. Bhima broke a pillar and stood between Arjuna and the others.

This was one of the first insults Draupadi threw in this epic. This particular one shows the prevalent caste system being followed by Draupadi. Karna was a warrior though not known while Arjuna was a warrior disguised as a brahmin. It is fine for a woman to marry a man of the higher caste but they cannot go lower. Also, it again shows that you should not judge a person based on his birth or but by his actions. Caste is determined by actions only.

When Arjuna and Bhima returns with Draupadi to their hut in the forest, they jokingly call out to their mother "Mother Kunti, See what alms we got today". Kunti was busy with some kitchen work and without looking orders them to distribute whatever it is between the brothers equally. By then, Yuddhistira and the twins are there. As per some folklore, it is said that Kunti saw the lust in the eyes of Yuddhistira and the other brothers. She knew that the Pandavas are strong only if they are united. Hence, she did her greatest political masterstroke and ensured that Draupadi is shared between the brothers. It is said that Kunti knew well enough that the Pandavas had gone to the Swayamwar and knew that Arjuna or any of her sons will win the event. Hence, she acted as if she did not know about what "alms" the  brothers were speaking about. Yuddhistira then also raised a precedent of Vidula who had married the ten Prachetas brothers. In some folklore, Yuddhistira desired Draupadi and took the advantage of Kunti's words. He stated that one never knows what destiny came out and made Mother Kunti speak so.


Later Krishna consoled Draupadi by sharing the knowledge of her past life. In an earlier life, Draupadi had invoked Shiva for a husband who was honest, husband who was strong, husband who was very skilled, husband who was handsome and husband who was a knowledgeable. Shiva had granted her this wish literally and provided her with 5 husbands. In some retellings, Shiva states that one man cannot have such qualities so she will have to marry 5 men.

Normally, Shiva grants boons easily and then Vishnu has to manage and rectify the result out of it. So it is said that Krishna had actually sent such a man with all those qualities. It was none other than Karna. But Draupadi herself rejected gim. Hence, now she married a man who did not object to sharing her with his brothers. This was in a way result of her own action of rejecting Karna. Maybe, that is why Draupadi loved Arjuna the most but always desired Karna. Was her decision autonomous or assisted by Krishna (as he knew that Karna will side with Duryodhana), I don't know. But her decision then had a great bearing on the future events. The other thing that needs to be noted is that Draupadi never objected to being shared. Also, later in many retellings, Draupadi's desire and attraction to the respective qualities of Arjuna come into the foreground.


Prince Dhrishtadyumna had followed the brahmin who had won her sister in Swayamwara and was thrilled to learn that it was no one else but Arjuna. He and Drupada did not though agree to her being shared by the 5 brothers. Yuddhistira again debated here and ensured that they agree. This shows Yuddhistirs debating skill on Dharma and also maybe a prevalent culture of polyandry.

Mahabharata/Jaya - Shikandi, Dhrishtadhyumna and Draupadi

"A son to kill Drona. A son to kill Bhishma. A daughter who will marry into the Kuru household and divide it". Thus prayed Drupada invoking the mighty Shiva who blessed him so.

After graduation day of the Pandavas and Kauravas, Drona exacted his revenge on King Drupada. He asked his students to capture and  bring Drupada alive to him as Guru Dakshina (fees). All the princes went and fought with the forces. Arjuna, the intelligent one, cried out to his brothers that Drupada was the target and not the other soldiers. So they just directed themselves towards him, removing anyone who came between them and Arjuna climbed up into Drupada's chariot and held him captive. Later, Bhima tied him with a rope and the Pandavas gifted him to Drona. Drona said to Drupada "Now you are a slave and not my friend. All your kingdom is mine. But then, I will distribute this kingdom into half between us. Now you are my friend again as we are equals now. As your friend, I am also taking one cow from your side." Then he released Drupada.

Drupada could not bear this humiliation. He invoked Lord Shiva to take revenge on Drona and Drona's students. Man, though forgiven for his mistake will not accept it and wants to retribute those trivial insults. Here both Drona and Drupada had forgotten forgiveness is one of the most important dharma.

Drupada's wife got him a daughter. The astrologers told him that this child will later be a man. It was none other than Amba's rebirth whose life was ruined by Bhishma. I will delve on this more during the chapters on the great war.

Drupada then sought the help of Yaja and Upayaja who knew the secret art of creating a magic potion which if consumed by women would produce children. When it was time to give the magic potion to Drupada's wife during the yagna, the queen was having a bath. The sages said that these things cannot wait and threw the potions to the fire. From this fire was born Dhrishtadyumna (destined to kill Drona) and Draupadi (who will marry into the kuru clan and divide it). They were born at their youth stage itself. Maybe this was just an elaborate creative license to cover up the fact that Drupad might have adopted them to devise his strategy. 


This story was narrated to the Pandavas while they were living in the forest by Sage Dhaumya. Sage Dhaumya had advised them to come with him to the feast organized for Draupadi's swayamwara. Kunti saw this as a great opportunity to get a powerful ally. 

Mahabharata/Jaya - Killing of Bhakasur

"It is our duty as guests to share the hosts problem and resolve it. Also, the kshatriya dharma (warrior code) states that helping the helpless is the first rule for a warrior". Thus spoke Kunti before she could choose which of her children should go with the food to the rakshasa. 

Kunti and her children had made base in a small village called Ekchakanagri. They were disguised as Bhramins and living off on alms. One Brahmin family had provided them with shelter. This shows the prevalent culture of the times where people used to render hospitality to strangers. Athithi Devo Bhava (Guests are gods in disguise) was still followed. I have heard that in ancient times every househols would keep a tub of drining water or butter milk outside their houses so that travelers can quench their thirst as and when they pass by. 

One day Kunti enquires the family of their concern, seeing the worry in their eyes. The male of the family states that there is a tyrant Rakshasa, Baka, who used to terrorise the village. The villagers then had come to an agreement that one person from a family will take food to Baka and offer himself as well rather than Baka terrorising the village randomly. Now it was the turn of this family.

In this phase of the story she is the guide and decision maker of the Pandavas. She knows that her sons (especially Bhim) are capable of killing this tyrant. Also, this will bring in more people support later when the people come to know that they were no other but the pandavas. 

Kunti volunteers Bhim will take the food. Kunti states that she has 5 children and even if 1 dies, she will have the remaining 4. The rest is as they say is history. Bhim goes with the feast. He himself devours the whole food. Then he kills Baka. 

Kunti and Pandavas leave their guests house before they could attract any further attention as the villagers wanted to throw a celebration for the death of Baka. 

Kunti knew that they cannot yet afford to be found out by the Kauravas. It was still not the right time but it was about to change.

Mahabharata/Jaya - Hidimbi marries Bhim

"Once he begets a child, then he must return". Thus spoke Kunti to Hidimbi when the latter asked for her consent to marrying Bhim. 

In the forests, the Pandavas came across a cannibalistic Rakshasha (this might be nothing but a cannibalistic tribes found in the forest at the time). Bhima fought and killed him. In between, he also received some assistance from a female rakshasha. After killing, the female Rakshasha introduces herself as Hidimibi and confesses that the one who dies was her brother Hidimba. Then she proposes Bhim to marry her. This shows the lack of laws of orderly marriage in the forest tribe. Civilization has not caught up yet. They are still victim to passions and instincts. Bhima refuses and then she asks Kunti. 

Kunti is now aware that they have dangers back home as well. Any kind of relationships with this forest tribes will be beneficial to her sons. Also, Bhim has killed Hidimba and hence, this relationship will negate any hostility. But then Hidimbi is a forest tribe, lower than the lowest caste of the civilised society. He checks with Yuddhistira who confirms that there is no problem in Bhim getting married to Hidimbi. This shows how Yuddhistira determines castes. Yet, Kunti knows as royal prince it is not suitable for Bhim to have such a wife. Yet, she plays a masterstroke (not better than the one she will play later). She consents to it on the condition that Bhim will leave her as soon as she begets a child. 

And what a child is born! That child is Ghatotkacha and what an important role he plays in the great war. 

Mahabharata/Jaya - House of lac

"The mouse is the only creature who does not get harmed during a forest fire." Thus answered Yuddhistira to Vidura's question the night before Pandava's and Kunti were to leave for Varnavat for a festival.

Yuddhistira was crowned the Crown Prince of Hastinapur leaving Duryodhana fuming. Shakuni pulled up his plan at the right time. Shakuni and Duryodhana had a palace constructed out of flammable items in Varnavat. Then Duryodhana convinced his father to order the Pandavas to visit the Varnavat festival this time. Even Queen Kunti agreed to go with her sons. Duryodhana and Shakuni's plan were to set the palace in fire along with the Pandavas.

Vidura always had his doubts on Shakuni and Duryodhana. Through his spies, he came to know about their devious plan. Vidura wanted to warn the Pandavas before they leave for the palace. Finding Shakuni and Duryodhana already there in the Pandavas palace, Vidura asked this riddle to all, "Which animal is not harmed during a forest fire?" That is when Yuddhistira answered.

Also, just before leaving for their trip Vidura informed Pandavas to check the exits of the palace. The Pandavas deciphered that there was certainly something fishy here. Then once in the house, as per some folktales, Kunti saw some ants making holes in the walls and taking some items as food. On further investigation, they came to know that the house was made of lac and wax. It was not hard then to decipher what the plan was.

Vidura had sent a tunnel digger to the Pandavas. A tunnel was dug secretly. Vidura informed them about the date when Duryodhana had planned for the fire to take place. One night before the dooms day, Kunti invited a Shudra lady and five men to the palace. She offered them wine till they lost their consciousness. Then showing her political insight, instructed Pandavas to set the palace on fire and they escaped through the tunnel.

Duryodhana and Shakuni were thrilled on hearing this news. The elders were distraught and Vidura acted as if he is mourning. Now here Kunti (or maybe Vidura in some retellings) showed her political strategy. Kunti decided that this was not the correct time to go back. The Kauravas might kill them if they found out that they were still alive. Advising her sons (especially Bhim and Arjun) to be patient and show restraint. The correct time to return has not come yet.


The metaphor of the mouse is an excellent one over here. the mouse survives the forest fire as it lives in a burrow under the ground. So many times life brings us problems and issues. Maybe, it might make sense to not attack some problem head on but then wait and let it pass on. You might come unscathed if you are sensible.

Mahabharata/Jaya - Graduation day and KARNA

"Birth is obscure and men are like rivers, origins of which are unknown". Thus spoke Duryodhana in defence of that brave young man whose challenge to Arjuna was rejected based on him being a son of a charioteer. This shows that Duryodhana was wise and well versed with Dharma. He was indeed a big hearted fellow and his hatred was only against Pandavas. he would often question the legality of the Pandavas as they were not of royal blood but did not even blink an eye before supporting the young man. Maybe, this was fueled by the favoritism shown to Arjuna by Teacher Drona, hatred fueled by Uncle Shakuni and his ambitions of becoming a king triggered by his father. What a deep sentence, what deep meaning and yet not practised all the time. 


It was graduation day. All the elders, the king, the queens and the teachers were present. All the princes gave an exhibition of their skills in a friendly competition. Bhima and Duryodhana's duel got very personal and then the duel was stopped by Ashwathamma, on the directions of Drona. Then it was Arjuna's turn. Arjuna dazzled everyone with his skills. He was clearly the favourite among the masses as well as the family. Then as Drona announces Arjuna as the greatest archer, a youth objects to it from the gate of the arena. The youth makes his way to the center and throws a public challenge to Arjuna. He claims that he can do all that Arjuna can. When Drona asks his name, he replies, "Karna".

Karna is the greatest tragic hero in this epic and yet, he inspires all. Unknown to him, he was the son of Kunti and the eldest brother of Pandavas. Sage Durvasa was very happy with the service provided by young and unmarried Kunti. He blesses her with a chant with which she can invoke any god and have a child through him. A young Kunti tries to test this and invokes Sun God. She is apprehensive and requests Sun God to not impregnate her when He does come to her as invoked by the chant. But you have to pay for your actions and then there are somethings with which you cannot play. She begets a son from him. Kunti is an adopted daughter of the childless Kunti-Bhoja. So maybe along with this factor and the social stigma of having a child out of wedlock, she places the child on a casket and discard it in the river Ganga. This might be just an elaborate cover up by the poet to not disclose that the sage might have used the vulnerable and young princess for his own lust. It also awards a divine birth to Karna as he is one of the greatest, if the not the greatest, archer of his time. It is also said that Karna was born with a natural golden plated shield and earrings. They were awarded by the Sun God his protection. This made Karna invulnerable to any attacks. Is this some sort of a metaphor or a miracle birth or some other birth defect which might have enabled Karna to be strong? 


The baby was then found by Adirath, who was then the chariot of King Dhritarashtra. Adirath and his wife Radha take care of the baby as their own. Adirath resigns from his job and Sanjaya is employed in his place.   Karna grew up along with Shon, the younger son of Adirath and Radha. Karna always had an inclination towards archery and warfare. Seeing this Adirath had taken him to Drona to get trained. Drona insults Karna by saying that since he is not from the Kshatriya caste, Drona cannot teach him. Karna points out Ashwatthamma to Dronacharya who is studying along with the princes though he is a Brahmin. This clearly shows the double standards of Drona. Drona himself was a Bhrahmin - priestly order, and yet he was living like a warrior. He was teaching his son as well. But when it came to others, he will speak about the Varna Dharma - Caste Systems. Drona, though respected, yet was not following Dharma. Mahabharata/Jaya will speak that caste is not determined by birth but by actions as  we will see. 


Now this insult would have affected Karna. From birth he has been called as a Charioteers son, though he has an inner feeling that he has more. Drona did not educate him on this ground. He had heard about Drona's favorite student, Arjuna. Maybe, this incident sparked that eternal race with and hate towards Arjuna in the mind of Karna. Karna was a self taught archer as well. After listening to Arjuna's test on the eye of the parrot, he told Shon he can do better.. He had Shon hold a wooden Parrot high up in the tree. Karna released 2 arrows simultaneously and pierced both the parrot.

Then to complete his education he underwent training from Sage Parshurama. Maybe, he had tried getting into other schools as well but his background might have hindered it. So this he lied to Parshurama that he was a Brahmin. Parshurama hated Kshatriyas (the warrior caste). Completing education from Parshuram, he had come back to Hastinapur in time for the Graduation day. He would have to pay for the lie he told to Sage Parshuram. I will leave that for another chapter though.


So back to the arena where he had just made a dramatic entry, he throws a public challenge to Arjuna for a duel. Family priest and teacher Sage Kripa introduces Arjuna's lineage and asks for Karna's background. Karna knows that his background might be a problem. He knows himself as a charioteer's son but always felt the warrior in him. In the meantime, Kunti recognizes him as his son (through his ear rings and chest shield) but does not disclose it to anyone. Then Sage Kripa reminds him that only a prince or a king from a warrior clan can challenge another prince in this arena as per the rules. In this moment of silent insult, Duryodhana, the supposed villain of the epic, stands up and utters the lines mentioned in the beginning of this passage. He says "No lion can give birth to an antelope. Look at this young man and you can see that he is a brave warrior'. Keeping the rule in mind, he makes Karna the king of Anga. Karna's coronation is also done at the same time. Karna feels indebted and honoured at this act of Duryodhana. Did Duryodhana do this to win Karna to his side as he did not have anyone equivalent to Arjuna in his side? Vyasa does not answer this but as the story goes on, we are left to make our own conclusions. Karna asks how he can ever repay this act of kindness. Duryodhana replies " With your freindship for life".

Duryodhan heads back to the pavilion. The duel was about to resume when Adirath walks in all happy to know that Karna has been made a king. Karna falls at his feet to take blessings when Bhima heaps his insults "He is a charioteers son. Duryodhana, give him a whip and leash and have him drive your chariot. Arjuna, come up. He is not worthy to be your opponent". Duryodhana gets angry and there is a commotion in the pavilion. Kunti faints. The sun was about to set and the elders decide that there cant be any use of weapons after sunset as it is against the rules.

The more we try to empathise with Karna, we are forced to reckon if any act of kindness or favours should be gleefully accepted. Should we see who is the person helping us? Should we make us so indebted that we might not be happy again?