Opinion: Yudhisthira stands responsible for the war

On a detailed glance and analysis of the decisions of Yudhishthira in The Mahabharata

Addressed to Shivam Singh August 2, 2017 Abstract

According to the Hindu thoughts on ethics, every human is bound to his or her Dharma. The scripture are full of stories where Dharma is held supreme; even higher than human life. As we will see, the decisions of Dharmaraaj Yudhishthira clearly disregard the fact that ‘laws are made for the people but people are not made for the laws.’ If we excuse, for a moment, the fact that Duryodhana and his supporters had lost their reason, we will be disappointed by the fact that the ‘just’ Yudhishthira subsequently made wrong decision, and as it will appear in the end, he himself seem to be solely responsible for the massive bloodshed. Content 

1 The Root cause of this Research 2 Brief look over the developments 3 A detailed look over insane decisions of Yudhishthira 4 Critical Analysis 5 Reflections is today’s context 6 The Conclusion 7 Appendage The Root cause of this Research In solving a problem of this sort, the grand thing is to be able to reason backwards. That is a very useful accomplishment, and a very easy one, but people do not practice it much. - Sherlock Holmes When we were discussing on Morality and Ethics we both admitted that the whole concept of these values (and the lifestyle derived out of these values; veganism, for instance) solely stand with one goal: decreasing suffering as much as possible. We agreed. Then I twisted our simple and serene flow of thought and asked you to consider yourself as the Krishna in the battle field with Arjuna. I asked you, “What you would have said to the panicking Arjuna moments before the beginning of the bloodshed”. In the middle of the ‘ready-to-fight’ battle field, it is not considered right to leave without fighting. So, on one hand, you definitely cannot advise Arjuna to retreat, though he wanted to. On the other hand, if you encourage Arjuna to fight, that would cause a hell-lot of suffering, and you absolutely do not want that. So what to do? A paradox! Things seemed paradoxical because Ethics wants us to simply reduce suffering and, therefore, from the solitary ‘bucket’ of ethics the right answer seems Retreat. To count all the buckets, we moved back in time to see whether or not attempts to negotiate were made. I told you that every possible way to negotiate and a compromise was actually made. It didn’t work. Your next to me question was – What would Kauravas do if Pandavas simply left the battle field for exile? I told you that nothing at all would go wrong. If Pandavas had left the battle field when Arjuna was panicking, no one would kill them upon their retreat and they could have lived in the forest. No bloodshed, at least. So we dived down and talked about a hypothetical situation where Pandavas viewed Kauravas as idiots and, therefore, to avoid a possible bloodshed, really left the kingdom to spend their entire lives in exile. As I told you, this condition was also given a thought. Sanjaya, the messenger, walks to Pandavas on behalf of Kauravas and suggested them that a life in exile is way better than a war, the heinous bloodshed. Then and there Yudhishthira, the eldest of the Pandavas, stated that he completely agrees with Sanjaya, the messenger, in that he clarified that he and all his supporters thought that war is a complete waste of lives and resources and, therefore, is ready for peace. But at a condition – Duryodhana, the eldest of Kauravas, returned him his shared bit of the property, that is, the kingdom of Indraprastha (now, Delhi). Yudhishthira clearly stated that Pandavas cannot live without a kingdom for the following simple reason – as descendants of Kshatriya (the warriors) and as Grihasthas (married men), they are bound by their dharma (duty) to feed the Brahmins (the scholars) and protect their people. Krishna too talked to the messenger and reciprocated Yudhisthira’s view. All well and good! But wait... you just cracked something. You analyzed the information I presented and asked your final question – Why didn’t Yudhisthira thought about his ‘duty to feed’ while playing that Ludo (Dyuta)? From hindsight, I see that you nailed the coffin with this question. I spent hours, carefully studying the conversations and plot development around the Game of Dyuta. In the following morning at Nine, I sent you a short message, ‘I went through that section very carefully and thoroughly. Yudhishthira is a complete idiot. He is highly law-abiding but has no mind of his own (or if he had it, he never cared using it).’ This was a revelation for me. I’ve studied the Mahabharata earlier but this was not spotted. When we read something (even the textbooks) with a myopic and petty goal, we don’t really understand the subtlety. But when we study with a ‘prior view about it’ in mind and with goals to ‘spot critical and weak points’, do we understand subject’s profundity. It is then that the text talks to us. It is then that we truly enjoy the complexities. It is then that we really understand it. (Here ends The Root cause of this Research) Brief look over the development For certain reasons (I don’t want to go into it), Pandavas were born in the forest and lived with sages their infancy. Intelligent and well-mannered they were. On the other hand, Kauravas, lacking these values, were jealous to see, being praised, their newly arrived cousins. Duryodhana, though unsuccessfully attempted, out of jealousy, to literally kill them while they played. Time passed on and Yudhishthira, the eldest of all, grew up to be The Prince. Jealously strengthened but all subsequent attempted to kill them went in vain. Pandavas married Draupadi, and Yudhishthira became the King of Indraprastha. Subsequently, Pandavas organized big events and invited the rulers of a great many countries. Kauravas were obviously invited. Duryodhana’s jealousy overflowed as he saw the wealth and respect and glories of his cousins. He felt in the trap of various optical-illusions made for security within the mansion of Pandavas. Beholding the plight of Duryodhana, Pandavas laughed while he fell into a lake of water and slammed into doors. Being unused to putting up with insults, his jealousy, now coupled with insult, was killing him. His maternal uncle Mr. Shakuni consoled him and together they planned to loot the Pandavas. Shakuni was adept at dice. Shakuni ensured Duryodhana that he will snatch the prosperity of Pandavas at every throw by practicing deception. Duryodhana returned back to his father and told him the reason of his sorrow. He also stated that now he will either take his revenge or will attempt suicide. The emotionally blackmailed father pressed him against gambling but when Duryodhana informed him about Shakuni’s expertise, he agreed to say, “Do what may be agreeable to you. But remember, you shall have to repent.” Note that Yudhishthira was fond of the game but lacked skills. Vidura was chief minister to Duryodhana’s father, Dhritarashtra. As soon as he heard of it, Vidura strongly pressed Dhritarashtra not to listen to the plea of his son. The father refused to accept Vidura’s suggestion saying “No one in the world is free of fate.” (Here ends Brief look over the development) A detailed look at insane decisions of Yudhishthira The stupidity of Yudhishthira is portrayed in what happened next. Yudhishthira, upon being informed about the invitation to the play, immediately criticized it but accepted the invitation stating, “We’re all bound by our fate. I would not go had Uncle Dhritarashtra not invited me.” (Emphasis) Once in the assembly house, Yudhishthira, already aware that they’ll deceive, asked Kauravas not to be deceitful. (Wow!) He asked Shakuni not to “win of himp that wealth with which we strive to learn how to benefit the scholars”. He also asked for their reason for playing ‘such a dirty game’. Shakuni replied, “Isn’t the intention of a stronger to defeat a weaker warrior, a dirty war trick? Same goes here.” For Yudhishthira, this settled the matter (Emphasis). Beginning with his special necklace, Yudhishthira stakes – without giving a second thought – his entire treasury. This first session of the game is followed by a really long speech by Vidura who reasons-out to stop the game beholding Pandavas lose successively. Duryodhana replied, “Interrupt you not in my business! (...) You may leave!” Interrupting yet again, and again silenced, Vidura, thereafter, miserably kept quiet. Note that regardless of these mid-game interruptions and obvious cheat being at play, the ‘righteous’ Yudhishthira did nothing. Losing the first stake, Yudhishthira went on, “You have won this stake of me by unfair means. But be not so proud, O Shakuni. Let us play staking thousands upon thousands. I have many beautiful jars each full of a thousand of Nishkas in many treasuries, inexhaustible gold, and much of silver and other minerals. I stake this wealth.” He lost. “This is my sacred and victorious and royal car which gladdened the heart and had carried us here. I stake it” he said and lost. “I have a hundred thousand serving-girls, all young, and decked with golden ornaments on their wrists and upper arms, wearing jewels and gold, and well skilled. I stake them” he said and lost. “I have thousand of serving-men, skilled and endued with wisdom and intelligence, decked with ear-rings, who serve night and day with plates and dishes in hand. I stake them” he said and lost. “I have one thousand musty elephants with golden girdles, decked with ornaments, adorned with golden garlands and lotuses, capable of bearing every kind of noise on the field of battle. I stake them” he said and lost. “I have elephant-cars, well-trained horses, good and happy warriors. I stake them” he said and lost. “I have divine horses. I stake them” he said and lost. “I have ten thousand cars and vehicles to which are yoked draught animals of the foremost breed. I have also sixty thousand brave and well-fed warriors picked from each order by thousands. I stake them” he said and lost. “Precious jewels I have of greatest worth. I stake them all” he said and lost. Vidura stood and warned the King and asked him to abandon his wicked son for the sake of greater good. He said, “O great king, gambling is the root of dissensions. It brings about disunion. Its consequences are frightful. You are yourself a mine of wealth. You can earn, by other means, as much wealth as thou seek to earn by gambling. What do you gain by winning from the Pandavas their vast wealth? Win the Pandavas themselves, who will be to you more than all the wealth they have.” Duryodhana replied to Vidura by saying, “Meddle not with the affairs of other men.” Vidura again addressed the king and warned him. Yudhishthira didn’t mind using his intellect. Upon Shakuni’s tease, he continued, “I have untold wealth. Let tens of thousands and millions and millions and tens of millions and hundreds of millions and tens of billions and hundreds of billions and trillions and tens of trillions and hundred of trillions and tens of quadrillions and hundred of quadrillions and even more wealth be stake by you. I have as much. I stake it all.” And he lost. (Mind you! These are the translations of his exact statements as mentioned in the text.) “I have immeasurable kine, and horses, and cows, and goats, and sheep in the country extending from the Parnasa to the eastern bank of the Sindhu. I stake it all” he said and lost. “I have my city, the country, land, and wealth of all dwelling therein except that of the Brahmans, and all those people themselves except Brahmans still remaining to me. I stake it all” he said and lost. “There princes here with all the royal ornaments on them are now my wealth. I stake them” he said and lost. “My young handsome brother Nakula is now my one stake. Know that he is my wealth” he said. Just before rolling the dice, Shakuni said, “O King Yudhishthira, Prince Nakula is dear to thee. He is already under our subjection. With whom as stake will you now play? Then, Shakuni rolled the dice Yudhishthir lost his dear brother. (I wonder, how someone could be so insanely righteous. Shakuni declared his victory before rolling the dice and yet none of these brothers objected. Wow! But wait, did he just stake his own brother? Oh my goodness!) “My brother and well-reputed learner Sahadeva, however undeserving he may be to be staked in play, with him as stake I will play, with such a dear object as if, indeed he were not so” he said and lost. Shakuni triggered Yudhishthira to stake Arjuna and he did and lost him. Shakuni triggered him yet again to stake Bhimsena and he did and lost him as well. So stupid of mind! When asked if anything he is left with to stake, Yudhishthira staked himself and vowed to do as ordered. He lost himself. Shakuni, to stake his wife Draupadi, just reminded Yudhishthira and he, without a single word of objection, staked her. Instead of objecting, he began describing the qualities of her wife (in several lines, actually) and staked her. At that very moment, before Shakuni could roll the dice, the whole conclave was agitated. The assembly house was overflowing with ‘SHAME!’ ‘SHAME!’ Bhishma, Dronacharya, and Kripacharya were covered with perspiration. Vidura held his head down as if he lost his reason. But the king Dhritarashtra glad at heart, unable to conceal his emotions, asked repeatedly, “Had the stake been won?” In the midst of the tearful assembly, senior Kauravas laughed aloud as Shakuni said, - ‘Lo I have won’. Mind you! Yudhishthira said not a word. Draupadi was lost and upon this Duryodhana ordered the chief-minister Vidura to bring in Draupadi. Vidura said, “You wretch! You are soon to die! Snakes of deadly venom, provoked to ire, are on your head! Soon the entire Kauravas will be wiped-off from the face of the earth! In my judgment, slavery does not attach to Draupadi, in as much as she was staked by the King after he had lost himself and ceased to be his own master” and refused to follow the command. Duryodhana ordered Pratikami to bring in Draupadi. Draupadi refused. Then Duryodhana ordered his brother Dussasana saying, “Go yourself and forcibly bring her here.” Yudhishthira said nothing. Dussasana commanded, “Come, come, O Draupadi and accept Kurus for your lords!” Draupadi rubbed her pale face and distressed she ran to the place where ladies stayed. Dussasana roaring in anger ran after her and seized the queen by her hairs and forcibly dragged her. She faintly cried – ‘Wretch! My season has come, and I am now in a single piece of cloth. Drag me not!” Dussasana roared that he cares not. While being dragged within the assembly, Draupadi exchanged looks with the four brothers. All the four, except Yudhishthira, were enraged. In the assembly, as Draupadi shamed the credibility of intellectuals gathered, Bhishma, the great-grandfather of both Pandavas and Kauravas, stood and said the following in tears “I am unable to decide at the point as, on one hand, no one has authority over possession of others and, on the other hand, a wife is always under her Lord, her husband.” He also mentioned that Yudhishthira alone needs to decide the right course of action at this juncture. Most importantly, he also said that it seemed like Yudhishthira was still not ready to declare Shakuni a cheater. This was the illustrious Yudhishthira. Draupadi continued crying and cursing in the midst of the assembled delegates. Enraged Bhimasena, the strongest among Pandava brothers, declared that this act of Yudhishthir (of staking Draupadi) is meaner than those worst of gamblers. He ordered Sahadeva, his youngest brother, to bring some fire so that he himself could burn both the hands of Yudhishthira, his eldest brother, to punish him at once. Arjuna stopped him asking him not to insult the virtuous brother of theirs. Arjuna said that Yudhishthira is being righteous because he is playing the game of dice not because of his own will but because he valued the will and desire of others. He said, “He was summoned by the foe and remembering the usage of the Kshatriyas, he played at dice against his will. That is certainly conducive to our great fame” He staked Draupadi because Shakuni wanted him to stake her. He is always righteous. This was Arjuna. Note that Yudhishthira said and did nothing. At this spot, Vikarna, one of the Kauravas, finally stood in the silence of the assembled men. He questioned the silence of Bhishma, the king Dhritarashtra, Kripacharya, and Dronacharya, and other king assembled there. No one answered him a word, good or ill. Vikarna declared that he thinks that Draupadi is not won because Yudhishthira lost himself before staking her. Karna stood and ashamed Vikarna by declaring him an immature boy. “These personages here, though urged by Draupadi, have not uttered a word; which means they all regard Draupadi properly won” said Karna. He continued, “Yudhishthira gave his words and staked Draupadi and none of the Pandavas objected. How could you think that Draupadi is not won while no one else had an objection? If you think that bringing her here attired in a single piece of cloth, is an of impropriety, listen me out. God has ordained only one husband for one woman. This Draupadi, however, has many. Therefore, certain it is that she is a prostitute. Therefore even to uncover her naked, let alone bringing her in a single cloth, is not at all an act of surprise.” Yudhishthira said nothing. Then Karna ordered Dussasana to uncover both Draupadi and the Pandavas. Yudhishthira said nothing. Dussasana began snatching her clothes away. Yudhishthira said nothing. She began to cry “Govinda!” “Krishna!” “Help me!” Notice that the degree of stupidity was so high that in presence of her own husbands, a wife is crying for a third person to save her, who is not even present there. Yudhishthira said nothing. I think that in order to conceal what happened next, the author has mystified the vulgarity. While she was uncovered the Pandavas, following what Yudhishthira did, and took off their upper garments. The whole assembly began to censure the Dussasana. One of the Pandavas, Bhima-sen, squeezing his hands with lips quivering in rage, stood and swore a terrible oath roaring, “Tearing open in battle, by sheer force, the breast of this wretch, this wicked-minded scoundrel, I will drink-down his lifeblood.” The whole assembly was now loudly censuring Dhritarashtra together with Kauravas. Yudhishthira said nothing. Then, Vidura controlled the assembly and through a story advised king Dhritarashtra to abandon his wicked sons. No one said anything except Karna who ordered Dussasana to drag the enslaved Draupadi. Dussasana dragged the helpless and modest Draupadi who was trembling and crying piteously unto the Pandavas. She was deeply embarrassed and was shivering and was crying for the Pandavas to help her. Later in another section of Mahabharata, while describing her condition to Krishna, she reported that due to her season (she had her periods) she was bleeding all over. Her entire cloth had turned blood-red as she was forced and dragged by Dussasana while Duryodhana and Karna and others laughed. (Yudhishthira said nothing. These are the exact plots from the actual Sanskrit verses. This makes me deeply sad.) Suddenly, while Dussasana was dragging her, she fell down upon the ground and wept in the assembly thus, “You kings, I desire you to answer whether you regard me as won or unwon. I will accept your verdict whatever it be. Alas, she whom Pandavas could not, while in her palace, suffer to be touched even by the wind, is to-day suffered by the Pandavas to be seized and dragged by this wretch. Alas! Where is that virtue for which these kings were noted? Alas!” Note that Yudhishthira still said nothing. The great-grand-father Bhishma stood and said, “I can’t decide. Yudhishthira alone has to decide.” This guy, Yudhishthira, still said nothing. The author notes here that the assembled kings, out of fear of Duryodhana, said nothing, good or ill. Duryodhana addressed Draupadi with a smile, “The answer to your question depends on your husbands. Let them answer. Let the four younger Pandavas declare that their eldest brother, Yudhishthira, had no right to stake you, thereby declaring Yudhishthira a liar. It is then that you shall be free from slavery. These gathered kings are unable to answer you because they are beholding your unfortunate husbands.” At this, the entire gathering became curious to hear what Pandavas had to say. None said a word except the enraged Bhima. Bhima said, “Bound by the ties of virtue and the reverence that is due to our eldest brother and repeatedly urged by Arjuna to remain silent, I am not doing anything terrible. If however, I am once commanded by king Yudhishthira, I would slay these wretched sons of Dhritarashtra, making slaps do the work of swords.” Karna then made Draupadi listen to her task as a slave. Bhima addressing Yudhishthira said that they would not hear such if he had not staked Draupadi. It is here that the author portrays the condition of Yudhishthira as silent and unconscious. Very important part – Now Duryodhana himself asks Yudhishthira, “Your brothers are under your orders. Answer the question of Draupadi. Say whether you regard Draupadi as unwon.” Note that Duryodhana ‘actually’ asked Yudhishthira to speak. And yet he said nothing. Then Duryodhana, desirous of encouraging Karna and insulting Bhima, quickly uncovered his left thigh and showed it to Draupadi. Deeply enraged, and now red-eyed, Bhima swore another oath, “I shall certainly break that thigh of yours in a battle.” Note that even now Yudhishthira, who was the king of Indraprastha, said not a word. Vidura stood up and addressing everybody said, “The prosperity of your kingdom is at an end.” Then addressing the question of Draupadi he said, “How could a person stake anything at a time when he himself is incapable of holding any wealth. Therefore to win Draupadi is very like obtaining her in a dream.” Another worth noting dialog – Duryodhana, hearing Vidura thus speak, said, “I am willing to abide by the words of Bhima, of Arjuna and of the twins. Let them say that Yudhishthira is not their master. Draupadi will then be freed from her state of bondage.” Arjuna finally said, “Our eldest brother Yudhishthira was certainly our master before he began to play. But having lost himself, let all the Kauravas judge whose master he could be after that.” So this means that The Great Arjuna was waiting for his new master Duryodhana to order him to speak; without which he couldn’t speak. That is why he finally made the very obvious idea clear when he ordered. So inspiringly faithful! Wow! I mean WOW! Splendid! Note that Yudhishthira still had a paralyzed tongue. The author then describes how jackal began to howl and asses began to bray. The terrible birds began to cry as the learned seniors in the assembly began to loudly cry, - Swashti! Swashti! (Meaning purify! Purify!) Dhritarashtra’s wife and Vidura urged the king to speak and then this coward Dhritarashtra spoke. “You wicked-minded Duryodhana, you wretch, destruction has already overtaken you when you insulted Draupadi in such language such as this.” The author says that reflecting and desirous of saving ‘his relatives’ (i.e., Kauravas) from destruction, the Dhritarashtra began to console Draupadi. Addressing her he said, “You are first of all my daughter-in-law. Ask of me any boon.” Draupadi answered, “Free Yudhishthira from slavery.” When asked for a second boon she said, “Free the four Pandavas as well.” When asked for a third boon she denied and said that her husbands shall rebuild things themselves. At this, Karna, who (moments ago) alone ordered to snatch her clothes, now began to praise Draupadi for being the Salvation for Pandavas. Now look at this – Bhima angrily questioned the purity of Draupadi saying, “How can a son born from this insulted wife of our's prove serviceable to us?” I mean, can someone be meaner than this? Your wife was dragged by her hair inside an assembly. You saw her bleeding with her periods. You saw people laughing at your wife and insulting her. You said nothing. Now you are blaming her and want not a son born of her. What kind of ‘righteousness’ is that? Arjuna tried to calm Bhima down saying, “We should not remember the acts of hostility done by our enemies but their good deeds.” Bhima then asked Yudhishthira’s permission to slay all the foes assembled there. Then Yudhishthira stopped Bhima by embracing him with his arms and saying “Be not so. Stay in silence and peace.” My Goodness! This man finally uttered something. Phew! The Freed Yudhishthira then approached his uncle Dhritarashtra with joined hands and said, “Command us. We desire to remain always in obedience to you.” Wait! ... Wut? Dhritarashtra, then, gave a long address, throughout it making sure that the Pandavas do not hit them back. “They are the best of men who do not remember acts of the hostility of their foes but remember only the merits.” These resonated many times in his address. And finally, Pandavas left for their kingdom. But wait! This is not the end. Immediately Duryodhana planned to counter by strategising with his mates and approached the king Dhritarashtra. He described superhuman accomplishments of Arjuna in a long array and warned the king that they will certainly hit back. They unraveled their plan to send Pandavas to thirteen years of exile during which Kauravas can expand their friend-circle and upon their return, kill them in a war. Dhritarashtra agreed and said, “Bring back the Pandavas then even if they have gone a great way. Let them come at once again to cast dice.” Dronacharya, Somadatta, Valhika, Gautama, Vidura, Son of Drona, Bhurisravas, Bhishma, and Vikarna (all the wise friends to this king) said, “Let not the play commence. Let there be peace.” But he disregarded. On account of grief, Gandhari, the wife of the king, pressed him alone in a complete chapter not to listen to their wicked and immature son. Here are the exact words of the king, “If the destruction of our race has come, let it take place freely. I am ill able to prevent it. Let it be as my sons desire. Let the Pandavas return. And let my sons again gamble with the sons of Pandu.” The Messenger informed Yudhishthira of the second invitation. Yudhishthira had by that time gone a great way and upon this information said (and these are the exact words), “Creatures obtain fruits good and ill according to the dispensation of the Ordainer of the creation. Those fruits are inevitable whether I play or not. This is a summons to dice; it is, besides the command of the old king. ALTHOUGH I KNOW THAT IT WILL PROVE DESTRUCTIVE, YET I CANNOT REFUSE.” Note that, fourteen years later, just before the war began, Yudhishthira is found in grief saying, “That for the sake of which I accepted an exile into the woods and for which I suffered so much misery, that great calamity overtakes us for a set purpose. That for which we strove so much leaves us as if on account of our very striving. On the other hand, A GREAT DISTRESS OVERTAKES US, ALTHOUGH WE DID NOTHINGTO INVITE IT.” (Mind you! These are his exact words. Compare the two Bold lines I marked... Yeah! An Oxymoron!... I cannot emphasize more.) (Here ends A detailed look over insane decisions of Yudhishthira) Critical Analysis I have learned that our lives depend on the choices we make. Relying on fate is the object of cowards. What kind of label this guy deserves? Duryodhana, Dhritarashtra, Shakuni, and all those they regard as foes were mindless robots of lust and emotion. What was wrong with this so called illustrious, righteous, intelligent man, Yudhishthira? Note that the author carefully described the mindset, – ‘Knowing full well the deception practiced by Shakuni, Yudhishthira came back to sit and play dice with him. These mighty warriors again entered that assembly, afflicting the hearts of all their friends. And compelled by Fate they once more sat down at ease for gambling for the destruction of themselves.’ The assembly shamed friends of Duryodhana and reminded Dhritarashtra that it is his duty to stop Duryodhana plainly. Dhritarashtra was unwilling. Okay, he had lost his mind. Fine. The author then noted, - Yudhishthira, even hearing these various remarks, from shame and a sense of virtue again sat at dice. The author goes on, “And though possessed of great intelligence...” (really?) “... and fully knowing the consequences, he again began to play, as if knowing that the destruction of the Kurus was at hand. As Yudhishthira began to play he addresses Shakuni saying, “How can, O Shakuni, a king like me, always observant of the uses of his own order, refuse, when summoned to dice? Therefore I play with you” he said, played, and lost. The Complete Mahabharata published by Gita Press has some additional (out of serial) Sanskrit verses, not found in the Mahabharata published by the Kolkata’s Oriental Publishing. It says, - ‘Yudhishthira was under the sway of fate. While Bhishma, Dronacharya, Vidura, Pandava’s Mother herself, and all the remaining four brothers of Yudhishthira, Vikarna, and others and Draupadi herself tried to cease Yudhishthira from playing the game, he cared not. He cared not because he was under the sway of fate.’ So basically it says, “Yudhishthira utterly and completely had lost his mind (but) due to the sway to fate. He is not responsible for losing his mind, instead, fate should be held responsible.” I personally think that these extra out-of-serial versus (hard to notice at first glance) have been intentionally inserted to protect Yudhishthira from intense criticism. That says a lot about the conservationists in India. Moving on. Later in the woods, while Krishna paid them his first visit, Draupadi shamed the might of Bhimasena and Arjuna said, “A husband, however weak, protects his wedded wife.” Krishna then promised her that he would exert to the utmost of his power for the Pandavas and that she shall be the queen. After thirteen years of exile, Yudhishthira is found asking for his kingdom, Indraprastha, and then, when denied, begging for mere five villages. He was denied again. Then Krishna himself visited Kauravas and tried to compromise. Duryodhana denied again saying, “This is our highest duty as Kshatriyas that we should lay ourselves down on the field of battle on a bed of arrows. As long as I live, even that much of our land which may be covered by the point of a sharp needle, shall not be given by us to the Pandavas.” Enraged Krishna, addressing Duryodhana in that assembly, said, “You wish for a bed of heroes? You shall have it with your counselors. Wait, a great slaughter will ensue.” Before we move on, note that there are four diplomatic principles (or ways) to make someone do a task. 1. Saam – to advice and ask 2. Daam – to offer and buy (bribe) 3. Dand – to punish 4. Bhed – to exploit others by their secrets and produce disunion (you may loosely translate it to blackmailing) (Although these are attributed to Chanakya, we find these principles in texts older than those of Chanakya.) I carefully looked at what happened next; because it is there that Yudhishthira had got yet another chance to avoid war. Krishna reached Yudhishthira and told him that he had exploited the three methods repeatedly (i.e., he advised, bribed, and blackmailed; which he actually did) and then said, “They will not give you your kingdom without a battle.” Upon this, Yudhishthira immediately addressed his brothers and said, “You have understood the words of Krishna. You, best of men, draw up, therefore, my troops now in battle array in which they are to fight.” Notice that he immediately ordered his brothers. There is no text in the vicinity in this context in which this righteous man is expressing his remorse over upcoming slaughter. Though, quite a bunch of chapters later, he did express his remorse but using the oxymoronic verse I mentioned earlier. For a while, compare the two kinds of mindsets of this guy; one while he was mindlessly staking everything, and the other while was ordering his brothers to prepare for the slaughter. Why he wanted his land back? Because he must feed himself the way a Kshatriya is supposed to do that. He gave another reason: he is, as a Kshatriya, supposed to feed the scholars (the Brahmins). I ask a simple question – Now that they had already lost their kingdom (through wrong decisions), could not the supposed duty of the five brothers be disregarded to save the lives of millions of humans and animals? Yudhishthira had done nothing when he could have done something while his bleeding wife was insultingly dragged by her hair. I saw not a single Sanskrit verse where he is found (even lightly) objecting. The right choice then could have resulted in prosperity now. But now, this man has made the choice: bloodshed. Is this choice (to slay) correct when the people’s love for Yudhishthira as king is taken into account? – I do not know, or maybe, perhaps not. What I know is, apart from his insane decisions mentioned in this essay, most of his righteous decisions could prove him to be a great king. Indeed, we discover his exceptional governance in the post-war sections. But regardless of his great character as a king, his decision is wrong because even in the Dhritarashtra’s kingdom (who quite regularly asked for Vidura’s counseling), the world is a happy place. In the midst of the battle field, Arjuna begins to panic saying, “Oh, what a pity! Though possessed of intelligence we have set out mind on the commission of a great sin.” He added, “It is better to live on alms in this world and not slaying these noble elders...” (Note that he is being faint-hearted not by thinking of slaying the millions but by thinking of slaughtering his ‘noble elders’. That says a lot about his mindset.) But anyway, at least he mentioned that instead of committing this slaughter, being possessed of intelligence, is it better on his part to live on alms. The giant slaughter was yet to start and, therefore, they still had time to disregard their supposed duty and adopt a different lifestyle to save the massacre of millions. They had their first chance to avoid a possible conflict when they were to and were playing the game of dice. There, regardless of so many warning, they made wrong choices. Another chance to avoid the massacre was before the battle. But here Krishna began singing his Gita. He began thus, “Shaking off this base faint-heartedness, stand-up, O scorcher of enemies. Yield not to unmanliness, O Arjuna.” And there he got started, – We destroy the body; “no one has the power to destroy this indestructible, the imperishable, indefinable, and the eternal substance called the soul. Therefore, O Arjuna, fight!” (I am not messing up with words. These are exact translations.) He reminded Arjuna that living on alms is the right of a scholar and that he is clearly not a scholar. He is a warrior, and therefore, supposed to fight. He seduced Arjuna saying, “Fortunate are the Kshatriyas who get such an unsolicited opportunity for war, which is an open gateway to heaven.” He terrified Arjuna saying, “If you refuse to fight this righteous war, then, shirking your duty and losing your reputation, you will acquire sin. People will also pour undying disgrace on you; a disgrace brought on a man enjoying popular esteem is worse than death.” He made the panicking Arjuna think otherwise by saying, “The warrior-chiefs who thought highly of you, will now despise you, thinking that it was fear which drove you away from the battle. Your enemies, disparaging your might, will speak indecently of you; what can be more distressing than this?” Anyway, after those long eighteen chapters of Gita, Arjuna said, “By your grace, my delusion has been destroyed and I have gained wisdom. I am free of all doubt. I will do your bidding.” With whatever weird power he had (is attributed), Krishna, using it, could have stopped all of this. He is also responsible gravely. At the end of the battle, we find Gandhari, the mother of Kauravas, stupefied by grief, filled with overwhelming wrath and sorrow, as she beheld the bits and pieces of all her chopped sons on the bloodstained battlefield. She had been continuously weeping throughout eleven chapters. In the end, she cursed Krishna thus, “You were competent to prevent slaughter (but you were uncaring, therefore) I shall curse you – You shall be the slayer of your own kinsmen. You shall die by disgustful means within the wilderness in the thirty-sixth year from this.” (Here ends the Critical Analysis) Reflections is today’s context Statement 1: Do not unto other that which you want not other to do unto you. Statement 2: We must always strive to reduce suffering. The first statement is ubiquitous, in that, religions advocate base their morality unto it (Exact framing of words found in Matthew 7: 12 of the Bible and 7: 71 of the Vidura Niti in Mahabharata. Is this a coincidence? Perhaps not. Morality is independent of religious faith.) The twenty-first-century morality, free from religions, prefers the second statement. Why? Because it pushes the definition of ‘others’ even further. On one hand where ‘others’ in the former statement is translated by religions as ‘other humans’; on the other hand, the second definition sees no boundary between humans and animals, and treats the two the way they really are. It sees a sinner not with a different eye, but explaining the reason behind his sins, facilitates compassion. An adult is violent not because of his fate, but because of his abusive childhood. A kid is abusive not because he is satanic but because of some crisis during his/her foetal-development. Thus, the second definition is reasonably scientific. Why? Notice that I can rewrite the two in the following form: Assertion: Do not unto other that which you want not other to do unto you. Why? Reason: We must always strive to reduce suffering. Think about it! The Conclusion If I were to advise the panicking Arjuna, I would not call retreat unmanliness but would call it caring. The manliness that Krishna talked about resulted in the grossest form of slaughter one can imagine. If Pandavas had lived just a normal life, they could have avoided the possible bloodshed. As Krishna, I would either kill the root of all evil, Duryodhana alone, or I would advice Pandavas, with all reason, to avoid the conflict and live a normal peaceful middle-class life. If the killing is unlawful, be it. Laws are made for the people. People are not made for the laws. Krishna exercised Saam, Daam, and Bhed and it didn’t work. The final way, Dand, he should have exercised on Duryodhana alone. Instead, he chose to battle, killing millions. He was wrong. Yudhishthira, blindly abiding by the law, was wrong while watching his wife insulted. Yudhishthira wanted to rule so that he could do his duty. But in order to fulfill his duty, if he made a manly choice, thereby, killing millions, he was wrong. Again, Laws are made for the people. People are not made for the laws. The fundamental idea behind 21st century morality should be – We must always strive to reduce suffering. This idea was, unfortunately, overlooked by the most virtuous of men Indians boast upon. We do not want laws. We want common sense. *** Appendage Character: Yudhishthira – Eldest Pandava and the King Bhimasena, Arjuna, Nakula, and Sahadeva – (by age) the rest Pandavas Duryodhana – Eldest Kaurava Karna, Shakuni, and Dussasana – Duryodhana’s counselors and friends Dhritarashtra – Duryodhana’s father and the King Vikarna – Good Kaurava Bhishma – Great-grand-father of Kurus Kurus – Pandavas and Kauravas combined Dronacharya and Kripacharya – Intellectuals in the assembly Vidura – Man without a mistake Krishna – Pandava’s cousin and friend Draupadi – Pandava’s wife Gandhari and Kunti – mothers to Kauravas and Pandavas respectively Pratikami and Sanjaya – Messengers An Akshauhini is described in the Mahabharata as a battle formation consisting of 21,870 chariots; 21,870 elephants; 65,610 horses and 109,350 infantry. The ratio is 1 chariot : 1 elephant : 3 cavalry : 5 infantry soldiers. A total of 18 Akshauhini fought in the battle. 11 and 8 on Kauravas and Pandavas side respectively. More than the majority of it was slaughtered. The End