Preparations for the war

Yudhishthira marches to Kurukshetra

Hearing these words of Janardana, king Yudhishthira the Just, of virtuous soul, addressed his brothers in the presence of Keshava and said,

“You have heard all that had happened in the court of the assembled Kurus. You have also understood the words uttered by Keshava. You, best of men, draw up, therefore, my troops now in battle-array in which they are to fight. Here are seven Akshauhinis of troops assembled for our victory. Hear the names of those seven celebrated warriors that would lead those seven Akshauhinis. They are Drupada, and Virata, and Dhristadyumna, and Sikhandin, and Satyaki, Chekitana, and Bhimasena of great energy. Those heroes will be the leaders of my troops. All of them are conversant with the Vedas. Endued with great bravery, all of them have practised excellent vows. Possessed of modesty, all of them are conversant with policy, and accomplished in war. Well-skilled in arrows and weapons, all of them are competent in the use of every kind of weapon. Tell us now, O Sahadeva, O son of Kuru's race, who that warrior, is conversant with all kinds of battle-array, that may become the leader of these seven and may also withstand in battle Bhishma who is like unto a fire having arrows for its flames. Give us your own opinion, O tiger among men, as who is fit to be our generalissimo.”

Sahadeva said,

“Closely related to us, sympathising with us in our distress, endued with great might, conversant with every virtue, skilled in weapons, and irresistible in battle, the mighty king of the Matsyas, Virata, relying upon whom we hope to recover our share of the kingdom, will be able to bear in battle both Bhishma and all those mighty car-warriors.”

After Sahadeva had said this, eloquent Nakula then said these words,

“He that in years, in knowledge of scriptures, in perseverance, in family and birth, is respectable; he that is endued with modesty, strength, and prosperity; he that is well-versed in all branches of learning; he that studied the science of weapons (with the sage Bharadwaja); he, who is irresistible and firmly devoted to truth; he that always challenges Drona and mighty Bhishma; he that belongs to one of the foremost of royal houses; he that is a famous leader of hosts; he that resembles a tree of hundred branches in consequence of sons and grandsons that surround him; that king, who, with his wife, performed, moved by wrath, the austerest of penances for the destruction of Drona; that hero, who is an ornament of assemblies; that bull among monarchs who always cherishes us like a father; that father-in-law of ours, Drupada, should be our generalissimo. It is my opinion that he will be able to withstand both Drona and Bhishma rushing to battle, for that king is the friend of Angira's descendant Drona and is conversant with celestial weapons.”

After the two sons of Madri had thus expressed their individual opinions, Vasava's son, Savyasachin, who was equal to Vasava himself, said these words,

“This celestial person of the hue of fire and endued with mighty arms, who sprang into life through the power of ascetic penances and the gratification of sages; who issued from the sacrificial fire-hole armed with bow and sword, accoutred in armour of steel, mounted on a car unto which were yoked excellent steeds of the best breed, and the clatter of whose car-wheels was as deep as the roar of mighty masses of clouds; this hero endued with that energy and strength and resembling the very lion in his frame of body and prowess, and possessed of leonine shoulders, arms, chest, and voice like the lion's roar; this hero of great effulgence; this warrior of handsome brows, fine teeth, round cheeks, long arms, of stout make, excellent thighs, large expansive eyes, excellent legs, and strong frame; this prince who is incapable of being penetrated by weapons of any kind, and who looks like an elephant with rent temples; this Dhrishtadyumna, truthful in speech, and with passions under control, was born for the destruction of Drona. It is this Dhrishtadyumna, I think, that will be able to bear Bhishma's arrows which strike with the vehemence of the thunderbolt and look like snakes with blazing mouths, which resemble the messengers of Yama in speed, and fall like flames of fire (consuming everything they touch), and which were borne before by Rama alone in battle. I do not, O king, see the man except Dhrishtadyumna, who is able to withstand Bhishma of great vows. This is just what I think. Endued with great lightness of hand and conversant with all the modes of warfare, accoutred in coat of mail that is incapable of being penetrated by weapons, this handsome hero, resembling the leader of a herd of elephants, is according to my opinion, fit to be our generalissimo.”

Bhima then said,

“That son of Drupada, Sikhandin, who is born for the destruction of Bhishma, as is said, O king, by the sages and Siddhas assembled together, whose form on the field of battle, while displaying celestial weapons, will be seen by men to resemble that of the illustrious Rama himself, I see not, O king, the person who is able to pierce with weapons that Sikhandin, when he is stationed for battle on his car, accoutred in mail. Except the heroic Sikhandin, there is no other warrior who is able to slay Bhishma in single combat. It is for this, O king, that I think Sikhandin is fit to be our generalissimo.”

Yudhishthira said,

“O sire, the strength and weakness, might and feebleness, of everything in the universe, and the intentions of every person here, are well-known to virtuous Keshava. Skilled or unskilled in weapons, old or young, let him be the leader of my forces, who may be indicated by Krishna of Dasharha's race. Even he is the root of our success or defeat. In him are our lives, our kingdom, our prosperity and adversity, our happiness and misery. Even he is the Ordainer and Creator. In him is established the fruition of our desires. Let him, therefore, be the leader of our host, who may be named by Krishna. Let that foremost of speakers say, for the night approaches. Having selected our leader, worshipped our weapons with offerings of flowers and perfumes, we will, at day-break, under Krishna's orders march to the field of battle!”

Hearing these words of the intelligent king, Yudhishthira the Just, the lotus-eyed Krishna said, eyeing Dhananjaya, the white,

“O king, I fully approve of all those powerful warriors whom you have named for becoming the leaders of your troops. All of them are competent to withstand your foes. Indeed, they can frighten Indra himself in great battle, let alone the covetous and wicked-minded sons of Dhritarashtra. O you of mighty arms, for your good I made great efforts to prevent the battle by bringing about peace. By that we have been freed from the debt we owed to virtue. Fault-finding persons will not be able to reproach us for anything. Foolish Duryodhana, destitute of understanding, regards himself as skilled in weapons, and though really weak thinketh himself to be possessed of strength. Array your troops soon, for slaughter is the only means by which they can be made to yield to our demands. Indeed, the sons of Dhritarashtra will never be able to keep their ground when they will behold Dhananjaya with Yuyudhana as his second, and Abhimanyu, and the five sons of Draupadi, and Virata, and Drupada, and the other kings of fierce prowess, all lords of Akshauhinis. Our army is possessed of great strength, and is invincible and incapable of being withstood. Without doubt, it will slay the Dhartarashtra host. As regards our leader, I would name that chastiser of foes, Dhrishtadyumna."

When Krishna had said this, all the monarchs there were filled with joy. The shout sent forth by those delighted kings was tremendous. The troops began to move about with great speed, saying, “Draw up, Draw up.” The neighing of steeds and roars of elephants and the clatter of car-wheels and the blare of conchs and the sound of drums, heard everywhere, produced a tremendous din. Teeming with cars and foot-soldiers and steeds and elephants, that invincible host of the marching Pandavas moving hither and there, donning their coats of mail, and uttering their war-cries, looked like the impetuous current of the Ganga when at its full, agitated with fierce eddies and waves. In the van of that host marched Bhimasena, and the two sons of Madri encased in their coats of mail, and Subhadra's son and the five sons of Draupadi and Dhrishtadyumna of Prishata's race. The Prabhadrakas and the Panchalas marched behind Bhimasena. The din made by the marching hosts, filled with joy, was like unto the roars of the deep when the tide is highest on the day of the new moon. Indeed, the tumult was such that it seemed to reach the very heavens. Capable of breaking hostile ranks, those warriors cased in armour marched thus, filled with joy. Kunti's son, king Yudhishthira, amongst them marched, taking with him the cars and other vehicles for transport, the food-stores and fodder, the tents, carriages, and draught-cattle, the cash-chests, the machines and weapons, the surgeons and physicians, the invalids, and all the emaciated and weak soldiers, and all the attendants and camp-followers.

Truthful Draupadi, the princess of Panchala, accompanied by the ladies of the household, and surrounded by servants and maids, remained at Upaplavya. Causing their treasure and ladies to be guarded by bodies of soldiers, some of whom were placed as permanent lines of circumvallation and some ordered to move about at a distance from this line, the Pandavas set out with their mighty host. Having made presents of kine and gold to the Brahmanas, who walked around them and uttered blessings, the sons of Pandu commenced the march on their cars decked with jewels. The princes of Kekaya, and Dhrishtaketu, and the son of the king of the Kashis, and Shrenimat, and Vasudana, and the invincible Sikhandin, all hale and hearty, cased in armour and armed with weapons and decked with ornaments, marched behind Yudhishthira, keeping him in their centre. In the rear, were Virata, Yajnasena's son of the Somaka race (Dhrishtadyumna), Susharman, Kuntibhoja, Dhrishtadyumna's sons, forty thousand cars, five times as much cavalry, infantry ten times more numerous (than the last), and sixty thousand elephants. Anadhrishti, and Chekitana and Dhrishtaketu and Satyaki all marched, surrounding Vasudeva and Dhananjaya. Reaching the field of Kurukshetra with their forces in battle-array, those smiters, the sons of Pandu, looked like roaring bulls.

Entering the field, those chastisers of foes blew their conchs. Vasudeva and Dhananjaya also blew their conchs. Hearing the blare of the conch called Panchajanya, which resembled the roll of the thunder, all the warriors (of the Pandava army) were filled with joy. The leonine roars of those warriors, endued with lightness of hand and speed of motion, mingling with the blare of conchs and beat of Drums, made the whole earth, the welkin, and the oceans resound therewith.

King Yudhishthira then caused his troops to encamp on a part of the field that was level, cool, and abounding with grass and fuel. Avoiding cemeteries, temples and compounds consecrated to the deities, asylums of sages, shrines, and other sacred plots. Kunti's high-souled son, Yudhishthira, pitched his camp on a delightful, fertile, open and sacred part of the plain. Rising up, again, after his animals had been given sufficient rest, the king set out joyously surrounded by hundreds and thousands of monarchs. Keshava accompanied by Partha began to move about, scattering numerous soldiers of Dhritarashtra (kept as outposts). Dhrishtadyumna of Prishata's race and that mighty car-warrior of great energy, viz., Yuyudhana, otherwise called Satyaki, measured the ground for the encampment. Arrived at the holy Hiranwati which flows through Kurukshetra, which was filled with sacred water, and whose bed was divested of pointed pebbles and mire, and which was regarded as an excellent tirtha, Keshava caused a moat to be excavated there, and for its protection stationed a sufficient number of troops with proper instructions. The rules that were observed in respect of the tents of the high-souled Pandavas, were followed by Keshava in the matter of the tents he caused to be set up for the kings (that came as their allies). Costly tents, incapable of being attacked, apart from one another, were, by hundreds and thousands, set up for those kings on the surface of the earth, that looked like palatial residences and abounded with fuels and edibles and drinks. There were assembled hundreds upon hundreds of skilled mechanics, in receipt of regular wages and surgeons and physicians, well-versed in their own science, and furnished with every ingredient they might need. King Yudhishthira caused to be placed in every pavilion large quantities, high as hills, of bow-strings and bows and coats of mail and weapons, honey and clarified butter, pounded lac, water, fodder of cattle, chaff and coals, heavy machines, long shafts, lances, battleaxes, bow-staffs, breast-plates, scimitars and quivers. Innumerable elephants cased in plates of steel with prickles thereon, huge as hills, and capable of fighting with hundreds and thousands, were seen there.

Learning that the Pandavas had encamped on that field, their allies, with their forces and animals, began to march there. Many kings who had practised Brahmacharya vows, drunk (consecrated) Soma and had made large presents to Brahmanas at sacrifices, came there for the success of the sons of Pandu.

Recollecting the words spoken by Vasudeva, Yudhishthira once more addressed that scion of Vrishni's race, saying,

“How, O Keshava, could wicked Duryodhana say it? O you of unfading glory, what should we do in view of the occasion that has come? By acting in what way may we keep on the track of our duty? You, O Vasudeva, are acquainted with the views of Duryodhana, Karna, and Shakuni, the son of Subala. You know also what views are entertained by myself and my brothers. You have heard the words uttered by both Vidura and Bhishma. O you of great wisdom, you have also heard in their entirety the words of wisdom spoken by Kunti. Overlooking all these, tell us, O you of mighty arms, after reflection, and without hesitation, what is for our good.”

Hearing these words of king Yudhishthira the Just, that were fraught with virtue and profit. Krishna replied, in a voice deep as that of the clouds or cymbals, saying,

“Responding to his advantage and consistent with both virtue and profit, those words that were uttered by me in the Kuru court found no response in the Kuru prince Duryodhana with whom deceit supplies the place of wisdom. That wretch of wicked understanding listens not in the least to the counsels of Bhishma or Vidura or mine. He transgresses everybody. He wishes not to earn virtue, nor does he wish for fame. That wicked-souled wight, relying upon Karna, regards everything as already won. Indeed, Suyodhana of wicked heart and sinful in his resolves, even ordered my incarceration but he did not, however, obtain the fruition of that wish. Neither Bhishma nor Drona said anything on that subject. Indeed, all of them follow Duryodhana, except Vidura, O you of unfading glory, Shakuni, the son of Subala, and Karna, and Duhshasana, all equally foolish, gave foolish and vindictive Duryodhana much improper advice regarding you. Indeed, what use is there in my repeating to you all that the Kuru prince has said? In brief, that wicked-souled wight bears no good will towards you. Not even in all these kings together, that form your army, is that measure of sinfulness and wickedness which resides in Duryodhana alone. As regards ourselves, we do not desire to make peace with the Kauravas by abandoning our property. War, therefore, is that which should now take place.”

Hearing these words uttered by Vasudeva, all the kings (there present), without saying anything, looked at Yudhishthira's face. Yudhishthira, understanding the intention of those monarchs, said, with Bhima and Arjuna and the twins, “Draw up the troops in battle array.” The word of command having been passed, a great uproar rose amongst the Pandava army and all the soldiers were filled with joy. King Yudhishthira the Just, however, beholding the (impending) slaughter of those that deserved not to be slain, began to sigh deeply, and addressing Bhimasena and Vijaya, said,

“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 of 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 nothing to invite it. How shall we fight with those reverend superiors (of ours) whom we on no account can slay? What kind of victory shall we achieve by slaying our preceptors of venerable age?”

Hearing these words of king Yudhishthira the Just, Savyasachin repeated to his elder brother all those words that Vasudeva had said. And addressing Yudhishthira, Arjuna continued,

“You have, O king, certainly understood all the words spoken by Kunti and Vidura, that were repeated to you by Devaki's son. I know it for certain that neither Vidura nor Kunti would say anything that is sinful. Besides this, O son of Kunti, we cannot withdraw without engaging in battle.”

Hearing this speech of Savyasachin, Vasudeva also said unto Partha, “It is even so (as you have said)." The sons of Pandu then made up their minds for war, and passed that night with their soldiers in great happiness.

Duryodhana marches to Kurukshetra

When he of Dasharha's race had departed (from the Kuru court), king Duryodhana, addressing Karna and Duhshasana and Shakuni, said these words,

“Keshava has gone to the sons of Pritha, without having been able to achieve his object. Filled with wrath as he is, he will surely stimulate the Pandavas. A battle between myself and Pandavas is much desired by Vasudeva. Bhimasena and Arjuna are ever of the same mind with him. Yudhishthira, again, is very much under the influence of Bhimasena. Before this, Yudhishthira with all his brothers was persecuted by me. Virata and Drupada whom I had waged hostilities with, obedient to Vasudeva, both of them have become the leaders of Yudhishthira's host. The battle, therefore, that will take place, will be a fierce and terrific one. Casting off all sloth, cause every preparation to be made for the encounter. Let the kings (my allies) pitch their tents by hundreds and thousands on Kurukshetra, all of which must be spacious, incapable of being approached by enemies, near enough to places abounding with water and fuel, in such positions that the communications thereto for sending supplies may not be stopped at any time by the foe, full of weapons of diverse kinds, and decked with streamers and flags. Let the road from our city to the camp be made level for their march. Let it be proclaimed this very day, without loss of time, that our march will commence tomorrow.”

Hearing these words of the king, they said, “So be it,” and when the morrow came, those high-souled persons did everything they had been commanded to do for the accommodation of the monarchs. All those monarchs (meanwhile), hearing the king's command, rose up from their costly seats, with wrath having the foe for its objects. They began to slowly rub their mace-like arms, blazing with bracelets of gold, and decked with the paste of sandal and other fragrant substances. They also commenced, with those lotus-like hands of theirs, to wear their head-gears and lower and upper garments and diverse kinds of ornaments. Many foremost of car-warriors began to superintend the furnishing of their cars, and persons conversant with horse-lore began to harness their steeds, while those versed in matters relating to elephants began to equip those huge animals. All those warriors began to wear diverse kinds of beautiful armour made of gold, and arm themselves with diverse weapons. The foot-soldiers began to take up various kinds of arms and case their bodies in various kinds of armour decorated with gold. The city of Duryodhana then, filled as it was with rejoicing millions, wore the bright aspect of a festive occasion. The Kuru capital at the prospect of battle looked like the ocean on the appearance of the moon, with the vast crowds of humanity representing its waters with their eddies; the cars, elephants, and horses representing its fishes; the tumult of conchs and drums, its roar; the treasure-chests, its jewels and gems; the diverse kinds of ornaments and armour its waves; the bright weapons its white foam; the rows of houses the mountains on its beach; and the roads and shops, like lakes!

After that night had passed away, king Duryodhana, distributed (in proper order) his eleven Akshauhinis of troops. Arranging his men, elephants, cars, and steeds, into three classes, viz., superior, middling, and inferior, the king distributed them amongst his divisions (by placing them in the van, centre, and rear of the ranks). Furnished with timber and planks for repairing the damages their cars might sustain in the press of battle, with large quivers borne on cars, with tiger-skins and other stiff leather for enveloping the sides of cars, with barbed javelins to be hurled by the hand, with quivers borne on the backs of steeds and elephants, with long-handled spears of iron and missiles, with quivers borne on the backs of foot-soldiers with heavy clubs of woods, with flagstaff and banners, with long heavy shafts shot from bows, with diverse kinds of nooses and lassoes, with armour of various kinds, with short-pointed clubs of wood, with oil, treacle, and sand, with earthen pots filled with poisonous snakes, with pulverised lac and other inflammable matter, with short spears furnished with tinkling bells, with diverse weapons of iron, and machines, for hurling hot treacle, water, and stones, with whistling clubs of hard wood, with wax and heavy mallets, with clubs of wood having iron spikes, with plough-poles and poisoned darts, with long syringes for pouring warm treacle and planks of cane, with battle-axes and forked lances with spiked gauntlets, with axes and pointed iron-spikes, with cars having their sides covered with skins of tigers, and leopards, with sharp-edged circular planks of wood, with horns, with javelins and various other weapons of attack, with axes of the kuthara species, and spades, with cloths steeped in oil, and with clarified butter, the divisions of Duryodhana, glittering with robes embroidered with gold and decked with various kinds of jewels and gems and consisting of warriors endued with handsome persons, blazed forth like fire. Cased in coats of mail and well-skilled in weapons, accomplished in horse-lore, brave persons of good birth were employed as car-drivers.

All the cars were furnished with various drugs, and with horses having rows of bells and pearls on their heads, and with banners and flagstaff, and with ornaments gracing their steeples and turrets and with shields, swords, and lances, and javelins and spiked maces. Unto each of those cars were yoked four steeds of the best breed. Upon each of them were kept a hundred bows. Each car had one driver in charge of the couple of steeds in front, and two drivers in charge of the couple of steeds attached to the wheels on the two sides. Both of the last-mentioned drivers were skilled car-warriors, while the car-warrior himself was also skilled in driving steeds. Thousands of cars thus furnished and decked with gold, and protected like fortified town and incapable of being conquered by foes, were stationed on all sides. The elephants also were furnished with rows of bells and pearls and decked with diverse ornaments. On the back of each of those animals, mounted seven warriors. In consequence of such accoutrements those animals looked like hills graced with jewels. Amongst the seven, two were armed with hooks, two were excellent bowmen, two were first-rate swords-men, and one was armed with a lance and trident. The army of the illustrious Kuru king, teemed with innumerable infuriate elephants, bearing on their backs loads of weapons and quivers filled with arrows. There were also thousands of steeds ridden by brave soldiers accoutred in mail, decked in ornaments, and furnished with flags. Numbering in hundreds and thousands, all those steeds were free from the habit of scratching the ground with their forehoofs. They were all well-trained, and decked with ornaments of gold, and exceedingly obedient to their riders. Of foot-soldiers, there were hundreds of thousands of diverse mien, accoutred in armours of diverse kinds and armed also with weapons of diverse species, and decked with golden ornaments. Unto each car, were assigned ten elephants, and unto each elephant ten horses, and unto each horse ten foot-soldiers, as protectors. Again, a large body of troops was kept as a reserve for rallying the ranks that would be broken.

This reserve consisted of cars, unto each of which were attached fifty elephants; and unto each elephant were attached a hundred horses; and unto each horse were attached seven foot-soldiers. Five hundred cars, as many elephants (fifteen hundred horses, and two thousand five hundred foot-soldiers) constitute a Sena. Ten Senas constitute a Pritana; and ten Pritanas, a Vahini. In common parlance, however, the words Sena, Vahini, Pritana, Dhwajini, Chamu, Akshauhini, and Varuthini are used in the same sense.

It was thus that the intelligent Kaurava arrayed his force. Between the two sides, the total number was eighteen Akshauhinis. Of this, the Pandava force consisted of seven Akshauhinis, while the Kaurava force consisted of ten Akshauhinis and one more. Five times fifty men constitute a Patti. Three Pattis make a Senamukha or Gulma. Three Gulmas make a Gana. In Duryodhana's army, there were thousands and hundred of such Ganas consisting of warriors capable of smiting (the foe) and longing for battle. The mighty-armed king Duryodhana, selecting from among them brave and intelligent warriors, made them the leaders of his troops.

Placing an Akshauhini of troops under each of those best of men, viz., Kripa, Drona, Shalya, Jayadratha, the king of the Sindhus, Sudakshina the ruler of the Kambojas, Kritavarman, Drona's son (Ashwatthama), Karna, Bhurishravas, Shakuni, the son of Subala, and the mighty Bahlika, the king used to bring them daily before him and at all hours, and speak to them. He repeatedly offered them worship before his very eyes. Thus appointed, all warriors, with all their followers, became desirous of doing what was most agreeable to the king.

Consecration of Bhishma as Duryodhana’s commander-in-chief

Dhritarashtra's son, accompanied by all the kings, then addressed Bhishma, son of Shantanu, and with joined hands said these words,

“Without a commander, even a mighty army is routed in battle like a swarm of ants. The intelligence of two persons can never agree. Different commanders, again, are jealous of one another as regards their prowess. O you of great wisdom, it is heard (by us) that (once on a time) the Brahmanas, raising a standard of Kusa grass, encountered in battle the Kshatriyas of the Haihaya clan endued with immeasurable energy. O grandsire, the Vaisyas and the Sudras followed the Brahmanas, so that all the three orders were on one side, while those bulls among the Kshatriyas were alone on the other. In the battles, however, that ensued, the three orders repeatedly broke, while the Kshatriyas, though alone, vanquished large army that was opposed to them. Then those best of Brahmanas enquired of the Kshatriyas themselves (as to the cause of this). O grandsire, those that were virtuous among the Kshatriyas returned the true answer to the enquirers, saying,

“In battle we obey the orders of one person endued with great intelligence, while you are disunited from one another and act according to your individual understanding.”

The Brahmanas then appointed one amongst themselves as their commander, who was brave and conversant with the ways of policy. They then succeeded in vanquishing the Kshatriyas. Thus people always conquer their foes in battle who appoint a skilled, brave, and sinless commander, observing the good of the forces under him. As regards you, you are equal to Ushanas himself, and always seek my good. Incapable of being slain, you are, again devoted to virtue. Be you, therefore, our commander. Like the sun among all luminaries, like the moon unto all delicious herbs, like Kubera among the Yakshas, like Vasava among the gods, like Meru among mountains, Suparna among the birds, Kumara among the gods, Havyavaha among Vasus, you are amongst ourselves. Like the gods protected by Shakra, ourselves, protected by you, will assuredly become invincible by the very gods. Like Agni's son (Kumara) at the head of the gods, march you at our head, and let us follow you like calves following the lead of a mighty bull.”

Bhishma said,

“O mighty-armed one, it is even so, O Bharata, as you say. But the Pandavas are as dear to me as you yourselves. Therefore, O king, I should certainly seek their good as well, although I shall certainly fight for you, having given you a pledge (before) to that effect. I do not see the warrior on earth that is equal to me, except that tiger among men, Dhananjaya, the son of Kunti. Endued with great intelligence, he is conversant with innumerable celestial weapons. That son of Pandu, however, will never fight with me openly. With the power of my weapons, I can, in a trice, destroy this universe consisting of gods, Asuras, Rakshasas, and human beings. The sons of Pandu, however, O king, are incapable of being exterminated by me. I shall, therefore, slay every day ten thousand warriors. If, indeed, they do not slay me in battle first, I will continue to slaughter their forces thus. There is another understanding on which I may willingly become the commander of your forces. It befits you to listen to that. O lord of earth, either Karna should fight first, or I will fight first. The Suta's son always boasts of his prowess in battle, comparing it with mine.”

Karna said,

“As long as Ganga's son lives, O king, I shall never fight. After Bhishma is slain, I shall fight with the wielder of Gandiva.”

After this, Dhritarashtra's son duly made Bhishma the commander of his force, distributing large presents. After, his installation in the command, he blazed forth with beauty. At the king's behest, musicians cheerfully played upon drums and blew conchs by hundreds and thousands. Numerous leonine roars were sent forth and all the animals in the camp uttered their cries together. Although the sky was cloudless, a bloody shower fell and made the ground miry. Fierce whirl-winds, and earthquakes, and roars of elephants, occurring, depressed the hearts of all the warriors. Incorporeal voices and flashes of meteoric falls were heard and seen in the welkin. Jackals, howling fiercely, foreboded great calamity. These and a hundred other kinds of fierce portents made their appearance when the king installed Ganga's son in the command of his troops. After making Bhishma, that grinder of hostile hosts, his general, and having also caused by abundant gifts of kine and gold to the Brahmanas to pronounce benedictions on him, and glorified by those benedictions, and surrounded by his troops, and with Ganga's son in the van, and accompanied by his brothers, Duryodhana marched to Kurukshetra with his large host. The Kuru king, going over the plain with Karna in his company, caused his camp to be measured out on a level part of that plain. The camp, pitched on a delightful and fertile spot abounding with grass and fuel, shone like Hastinapura itself.

Balarama sets out on pilgrimage

When news was received of this, Yudhishthira endued with great intelligence and well-acquainted with what should be done in view of dangers and calamities summoned all his brothers and also the eternal Vasudeva (to his presence). That foremost of speakers then said in a mild voice,

“Make your rounds among the soldiers, and remain carefully, casing yourselves in mail. Our first encounter will be with our grandsire. Look you for (seven) leaders for the seven Akshauhinis of my troops.”

Krishna said,

“Those words of grave import, which, O bull of the Bharata race, it befits you to utter on an occasion like this, have, indeed, been uttered by you. Even this, O mighty armed one, is what I also like. Let therefore, that be done which should be done next. Let, indeed, seven leaders be selected for your army.”

Summoning then those warriors eager for battle, viz., Drupada and Virata, and that bull of Shini’s race, and Dhrishtadyumna the prince of Panchala, and king Dhrishtaketu, and prince Shikhandi of Panchala, and Sahadeva, the ruler of the Magadhas, Yudhishthira duly appointed them in the command of his seven divisions. Above them all was placed in command of all the troops that Dhrishtadyumna who had sprung from the blazing (sacrificial) fire for the destruction of Drona. Dhananjaya, of curly hair, was made the leader of all those high-souled leaders. Handsome Janardana endued with great intelligence, he who was the younger brother of Sankarshana, was chosen as the guide of Arjuna and the driver of his steeds.

And beholding that a very destructive battle was about to take place, there came into the Pandava encampment, Halayudha, accompanied by Akrura, and Gada and Samba, and Uddhava, and Rukmini's son (Pradyumna), and Ahuka's sons, and Charudeshna, and others. Surrounded and guarded by those foremost warriors of the Vrishni race, resembling a herd of mighty tigers, like Vasava in the midst of the Maruts, the mighty-armed and handsome Rama, attired in garments of blue silk and resembling the peak of the Kailasa mountain, and endued with the sportive gait of the lion and possessed of eyes having their ends reddened with drink, came there (at such a time). Beholding him, king Yudhishthira the Just, and Keshava of great effulgence, and Pritha's son Vrikodara of terrible deeds, and (Arjuna) the wielder of Gandiva, and all the other kings that were, rose from their seats. They all offered worship unto Halayudha as he came to that place. The Pandava king touched Rama's hands with his own. That chastiser of foes, Halayudha, in return, accosting them all with Vasudeva at their head, and saluting (respectfully) both Virata and Drupada who were senior in years, sat down on the same seat with Yudhishthira. After all the kings had taken their seats, Rohini's son, casting his eyes on Vasudeva, began to speak. He said,

“This fierce and terrible slaughter is inevitable. It is, without doubt, a decree of fate, and I think that it cannot be averted. Let me hope, however, to behold all of you, with your friends, come safely out of this strife, with sound bodies and perfectly hale. Without doubt, all the Kshatriyas of the world that are assembled together have their hour come. A fierce melee covering with a mire of flesh and blood is sure to take place. I said unto Vasudeva repeatedly in private,

“O slayer of Madhu, unto those that bear equal relationship to us, observe you an equal behaviour. As are the Pandavas to us, even so is king Duryodhana. Therefore, give him also the same aid. Indeed, he repeatedly solicits it.”

For your sake, however, the slayer of Madhu regarded not my words. Looking at Dhananjaya, he has with his whole heart, been devoted to your cause. Even this is what I certainly think, viz., that the victory of the Pandavas is sure, for Vasudeva's wish, O Bharata, is even so. As regards myself, I dare not cast my eyes on the world without Krishna (on my side). It is for this that I follow whatever Krishna seeks to achieve. Both of these heroes, well-skilled in encounter with the mace, are my disciples. My affection, therefore, for Bhima is equal to that for king Duryodhana. For these reasons, I shall now repair to the tirtha of the Saraswati for ablutions, for I shall not be able to behold with indifference the destruction of the Kauravas.”

Having said this, the mighty-armed Rama, obtaining the leave of the Pandavas, and making the slayer of Madhu desist (from following him farther), set out on his journey for the sacred waters.

Rukmi is rejected by both the Pandavas and the Kauravas

About this time, there came into the Pandava camp Bhishmaka's son, foremost among all persons of truthful resolution, and known widely by the name of Rukmi. The high-souled Bhishmaka, who was otherwise called king Hiranyaroman, was the friend of Indra. He was most illustrious among the descendants of Bhoja and was the ruler of the whole southern country. Rukmi was a disciple of that lion among the Kimpurushas who was known by the name of Drona, having his abode on the mountains of Gandhamadana. He had learnt from his preceptor the whole science of weapons with its four divisions. That mighty-armed warrior had obtained also the bow named Vijaya of celestial workmanship, belonging to the great Indra, and which was equal to Gandiva in energy and to also Sarnga (held by Krishna). There were three celestial bows owned by the denizens of heaven, viz., Gandiva owned by Varuna, the bow called Vijaya owned by Indra, and that other celestial bow of great energy said to have been owned by Vishnu. This last (Sarnga), capable of striking fear into the hearts of hostile warriors, was held by Krishna. The bow called Gandiva was obtained by Indra's son (Arjuna) from Agni on the occasion of the burning of Khandava, while the bow called Vijaya was obtained from Drona by Rukmi of great energy. Baffling the nooses of Mura and slaying by his might that Asura, and vanquishing Naraka, the son of the Earth, Hrishikesha, while recovering the begemmed ear-rings (of Aditi), with sixteen thousand girls and various kinds of jewels and gems, obtained that excellent bow called Sarnga.

Rukmi having obtained the bow called Vijaya whose twang resembled the roar of the clouds came to the Pandavas, as if inspiring the whole universe with dread. Formerly, proud of the might of his own arms, the heroic Rukmi could not tolerate the ravishment of his sister Rukmini by wise Vasudeva. He had set out in pursuit, having sworn that he would not return without having slain Janardana. Accompanied by a large army consisting of four kinds of forces that occupied (as it marched) a very large portion of the earth, accoutred in handsome coats of mail and armed with diverse weapons and resembling the swollen current of the Ganga, that foremost of all wielders of weapons set out in pursuit of Vasudeva of Vrishni's race. Having come up to him of Vrishni's race who was lord and master of everything obtainable by ascetic austerities, Rukmi, was vanquished and covered with shame. For this he returned not to (his city) Kundina. On the spot where that slayer of hostile heroes was vanquished by Krishna, he built an excellent city named Bhojakata. That city filled with large forces and teeming with elephants, steeds., is widely known on the earth by that name. Endued with great energy, that hero, cased in mail and armed with bows, fences, swords and quivers, quickly entered the Pandava camp, surrounded by an Akshauhini of troops. Rukmi entered that vast army, under a standard effulgent as the sun, and made himself known to the Pandavas, from desire of doing what was agreeable to Vasudeva. King Yudhishthira, advancing a few steps, offered him worship. Duly worshipped and eulogised by the Pandavas, Rukmi saluted them in return and rested for a while with his troops. Addressing Dhananjaya, the son of Kunti in the midst of the heroes there assembled, he said,

“If, O son of Pandu, you are afraid, I am here to render you assistance in the battle. The assistance I will give you will be unbearable by your foes. There is no man in this world who is equal to me in prowess. I will slay those foes of yours whom you, O son of Pandu, will assign to me. I will slay one of those heroes, viz., Drona and Kripa, and Bhishma, and Karna. Or, let all these kings of the earth stand aside. Slaying in battle your foes myself, I will give you Earth.”

He said this in the presence of king Yudhishthira the Just and of Keshava and in the hearing of the (assembled) monarchs and all others (in the camp). Then casting his eyes on Vasudeva and Pandu's son king Yudhishthira the Just, Dhananjaya the intelligent son of Kunti smilingly but in a friendly voice said these words,

“Born in the race of Kuru, being especially the son of Pandu, naming Drona as my preceptor, having Vasudeva for my ally, and bearing, besides the bow called Gandiva, how can I say that I am afraid? O hero, when on the occasion of the tale 'of cattle, I fought with the mighty Gandharvas, who was there to assist me? In that terrific encounter also with the Gods and Danavas banded together in great numbers at Khandava, who was my ally when I fought? When, again, I fought with the Nivatakavachas and with those other Danavas called Kalakeyas, who was my ally? When, again, at Virata's city I fought with the numberless Kurus, who was my ally in that battle? Having paid my respects, for battle's sake, to Rudra, Shakra, Vaisravana, Yama, Varuna, Pavaka, Kripa, Drona, and Madhava, and wielding that tough celestial bow of great energy called Gandiva, and accoutred with inexhaustible arrows and armed with celestial weapons, how can a person like me, O tiger among men, say, even unto Indra armed with the thunderbolt, such words as I am afraid!--words that rob one of all his fame? O you of mighty arms, I am not afraid, nor have I any need of your assistance. Go therefore, or stay, as it pleases or suites you.”

Hearing these words of Arjuna, Rukmi taking away with him his army vast as the sea, repaired then to Duryodhana. King Rukmi, repairing there, said the same words unto Duryodhana. But that king proud of his bravery, rejected him in the same way.

Thus, two persons withdrew from the battle, viz., Rohini's son (Rama) of Vrishni's race and king Rukmi. After Rama had set out on his pilgrimage to the tirthas, and Bhishmaka's son Rukmi had departed thus, the sons of Pandu once more sat down for consulting with one another. That conclave presided over by king Yudhishthira the Just, abounding with numerous monarchs, blazed forth like the firmament bespangled with lesser luminaries with the moon in their midst.

After the soldiers, O bull of the Bharata race, had been arrayed thus in order of battle, Dhritarashtra, O, king, said these words to Sanjaya. Dhritarashtra said,

“Come, O Sanjaya, tell me with the fullest details all that has happened in the encampment of the Kuru and the Pandava troops. I regard destiny to be superior, and exertion useless, for although I understand the evil consequences of war that will lead only to ruin, still I am unable to restrain my son who rejoices in gambling and considers deceit to be wisdom. Understanding everything, I am not yet able to secure my own welfare. O Suta, my understanding is capable of seeing the defects (of measures), but when I approach Duryodhana, that understanding of mine turns away (from that right path). When such is the case, O Sanjaya, that will be which must be. Indeed, the sacrifice of one's corporeal body in battle is the laudable duty of every Kshatriya.”

Sanjaya said,

“This question, O great king, that you have put, is indeed, worthy of you. It befits you not, however, to impute entire fault to Duryodhana only. Listen to me, O king, as I speak of this exhaustively. That man who comes by evil in consequence of his own misconduct, should never impute the fault to either time or the gods. O great king, he amongst men who perpetrates every wicked act, deserves to be slain in consequence of his perpetrating those acts. Afflicted with injuries in consequence of the match at dice, the sons of Pandu, however, with all their counsellors quietly bore all those injuries, looking up, O best of men, to your face alone. Hear from me fully, O king, of the slaughter that is about to take place in battle, of steeds and elephants and kings endued with immeasurable energy. Hearing patiently, O you that are endued with great wisdom, of the destruction of the world in the fierce battle that has been brought about, come to this conclusion and no other, viz., that man is never the agent of his acts right or wrong. Indeed, like a wooden machine, man is not an agent (in all he does). In this respect, three opinions are entertained; some say that everything is ordained by God; some say that our acts are the result of free-will; and others say that our acts are the result of those of our past lives. Listen then, therefore, with patience, to the evil that has come upon us.”

Then Sanjaya narrated to Dhritarashtra Uluka’s emissary to the Pandava camp.

Uluka sent to Pandavas as envoy

After the high-souled Pandavas had encamped by the side of the Hiranwati, the Kauravas also fixed their camps. King Duryodhana having strongly posted his troops and paid homage to all the kings (on his side) and planted outposts and bodies of soldiers for the protection of warriors, summoned those rulers of men, viz., Karna and Duhshasana and Shakuni, the son of Subala, and began to consult with them. King Duryodhana, having (first) consulted with Karna, and (next),  with Karna and his (own) brother Duhshasana, and Subala's son all together, then summoned Uluka and bringing him into his presence in private, told him these words,

“O Uluka, O son of an adept at dice, repair you unto the Pandavas and the Somakas. Repairing there, repeat these my words (unto Yudhishthira) in the hearing of Vasudeva.

“That terrible battle between the Kurus and the Pandavas which had been expected from a long time back has, at last come. Those boastful words which Sanjaya brought to me, in the midst of the Kurus and which you had, with Vasudeva and your younger brothers, uttered in deep roar, the time, O son of Kunti, has at last come for making them good. Do you achieve, therefore, all which you have pledged yourselves to achieve.”

Unto the eldest son of Kunti you must say, as my words, the following,

“Virtuous as you are, how can then, with all your brothers, with the Somakas, and the Kekayas, set your heart upon unrighteousness? How can you wish the destruction of the universe, when, as I think you should be the dispeller of the fears of all creatures. O bull of Bharata's race, this shloka sung of old by Prahlada when his kingdom had been wrested from him by the gods, has been heard by us, “You gods, that person whose standard of righteousness is always up, but whose sins are always concealed is said to adopt the behaviour of the cat (in the story).” I will here repeat to you, O king, this excellent story recited by Narada to my father. A wicked cat, O king, once on a time took up his abode on the banks of the Ganges, abandoning all work and with his hands upraised (after the manner of a devotee). Pretending to have purified his heart, he said unto all creatures these words, for inspiring confidence in them, viz., “I am now practising virtue”. After a long time, all oviparous creatures reposed trust in him, and coming unto him all together, O monarch, they all applauded that cat. Worshipped by all feathery creatures, that devourer of feathery creatures, regarded his purpose already accomplished, as also the purpose of his austerities. After some more time, the mice went to that place. These also all beheld him to be a virtuous person engaged in the observance of vows, and proudly exerting himself in a grand act. Having arrived at that settled conviction, they entertained the following wish, O king, “Many foes we have. Let this one, therefore, become our maternal uncle, and let him always protect all the old and young ones of our race.” And going at last to the cat, all of them said, “Through your grace we desire to roam in happiness. You are our gracious shelter, you are our great friend. For this, all of us place ourselves under your protection. You are always devoted to virtue, you are always engaged in the acquisition of virtue. O you of great wisdom, protect us, therefore, like the wielder of the thunderbolt protecting the celestials.” Thus addressed, O king, by all the mice, the cat answered them, saying, “I do not see the consistency of these two, viz., my ascetic pursuits and this protection (that I am called upon to grant). I cannot avoid, however, doing good to you agreeably to your request. You all, at the same time, should always obey my words. Staying as I am in the observance of a severe vow, I am weakened by my ascetic practices. I do not, therefore, see the means of my moving from place to place. You all should, therefore, bear me hence every day to the river-side.” Saying, “So be it,” the mice then, O bull of Bharata's race, made over all their old and young ones to that cat. Then that sinful creature of wicked soul, feeding on mice, gradually became fat and of good complexion and strong in his limbs. Thus while the mice began to be reduced in number, the cat began to grow in vigour and strength. Then all the mice, coming together, said unto one another, “Our uncle is daily growing stout, while we are being daily reduced (in number)!” Then a certain mouse endued with wisdom, named Dindika, said, O king these words unto the large swarm of mice gathered there, “Go all of you to the river-side together. I will follow you, accompanying our uncle.” “Excellent, Excellent,” they said, and applauded that one of their number. And they all did just as those words of grave import spoken by Dindika seemed to indicate. The cat, however, not knowing all this, ate up Dindika that day. All the mice then, without losing much time, began to take counsel of one another. Then a very old mouse, named Kilika, said these just words, O king, in the presence of all his kinsfolk, “Our uncle is not really desirous of earning virtue. He has, like a hypocrite, become our friend when in reality he is our enemy. Indeed, the excreta of a creature that lives only upon fruits and roots never contains hair of fur. Then again, while his limbs are growing, our number is decaying. Besides, Dindika cannot be seen for these eight days.” Hearing these words, the mice ran away in all directions. And that cat also of wicked soul returned to whence he came.

O you of wicked soul, you too are a practiser of such feline behaviour. You behave towards your kinsmen after the manner of the cat (in the story) towards the mice. Your speech is of one kind, and your conduct is of another. Your (devotion to) scripture and your peacefulness of behaviour are only for display before men. Giving up this hypocrisy, O king, adopt the practices of a Kshatriya and do all that one should do as such. Are you not virtuous, O bull among men? Acquiring the earth by means of the prowess of your arms, make gifts, O best of the Bharatas, unto the Brahmanas and to the means of your deceased ancestors as one should. Seeking the good of that mother of yours who has been afflicted with distress for a series of years, dry up her tears, and confer honours on her by vanquishing (your foes) in battle. You had with great abjectness, solicited only five villages. Even that was rejected by us, for how could we bring about a battle, how could we succeed in angering the Pandavas, was all that we sought. Remembering that it was for you that the wicked Vidura was driven (by us) and that we had tried to burn you all in the house of lac, be a man now; at the time of Krishna's setting out (from Upaplavya) for the Kuru court, you had through him communicated this message (to us), viz., Hear, O king, I am prepared for either war or peace! Know, O monarch, that the hour has come for battle. O Yudhishthira, I have made all these preparations in view of that. What does a Kshatriya regard as a more estimable accession (of good fortune) than battle? Born you have beer in the Kshatriya order. Known also you are in the world. Having obtained weapons again from Drona and Kripa, why, O bull of the Bharata race, do you rely on Vasudeva who belongs to the same order of life as yourself and who is, not superior to you in might.”

You must also say unto Vasudeva in the presence of the Pandavas these words,

“For your own sake, as also for the sake of the Pandavas, withstand me in battle to the best of your power! Assuming once more that form which you had assumed before in the Kuru court, rush you with Arjuna against me (on the field)! A conjuror's tricks or illusions may (sometimes) inspire fright. But as regards the person that stands armed for fight, such deceptions (instead of inspiring fight) only provoke anger! We also are competent, by our powers of illusion, to ascend to heaven or the firmament, or penetrate into the nether region, or the city of Indra! We also can display various forms in our own body! The great Ordainer bringeth all creatures to subjection by a flat of His will (and never by such conjuror's tricks)! You always say, O you of Vrishni's race, these words, viz.,--Causing the sons of Dhritarashtra to be slain in battle, I will confer undisputed sovereignty on the sons of Pritha!--These words of yours were brought to me by Sanjaya. You had also said, 'Know, you Kauravas that it is with Arjuna, having me for his second, you have provoked hostilities!' Truthfully adhering to that pledge, put forth your energy for the Pandavas and fight now in battle to the best of your power! Show us that you can be a man! He is said to be truly alive, who, having ascertained (the wight of his) foes inspires grief in them by resorting to true manliness! Without any reason, O Krishna, great has been your fame spread in the world! It will, however, presently be known that there are many persons, in the world that are really eunuchs though possessed of the signs of manhood. A slave of Kansa, especially as you are, a monarch like me should not cover himself in mail against you!”

Say (next) repeatedly, from me, O Uluka, unto that stupid, ignorant, gluttonous Bhimasena, who is even like a bull though divested of horns, these words, viz.,

“O son of Pritha, a cook you had become, known by the name of Vallabha, in the city of Virata! All this is evidence of your manliness! Let not the vow you had made before in the midst of the Kuru court be falsified! Let Duhshasana's blood be drunk if you are able! O son of Kunti, you often say, “Speedily shall I slay Dhritarashtra's sons in battle!” The time for accomplishing it has now come! O Bharata, you deserve to be rewarded in cookery! The difference, however, is very great between dressing food and fighting! Fight now, be a man! Indeed, you shall have to lie down, deprived of life, on the earth, embracing your mace, O Bharata! The boast in which you had indulged in the midst of your assembly is all vain, O Vrikodara!”

Say, O Uluka, unto Nakula, from me, these words, viz.,

“Fight now, O Bharata, patiently! We desire, O Bharata, to behold your manliness, your reverence for Yudhishthira, and your hatred of myself! Recall to mind the sufferings in their entirety that Krishna had suffered!”

Next, you must say these words of mine unto Sahadeva in the presence of the (assembled) monarchs,

“Fight in battle now, to the best of your power! Remember all your woes!”

Say next, from me, unto both Virata and Drupada, these words, viz.,

“Since the beginning of the creation, slaves, endued even with great accomplishments, have never been able to fully understand their masters. Nor have affluent kings been always able to understand their slaves! This king deserves no praise, possibly, under such a belief, you have come against me! United together, fight you, therefore, against me for achieving my death, and accomplish the objects you have in view, as also those that the Pandavas have!”

Say also, from me, unto Dhrishtadyumna, the prince of Panchalas, these words, viz.,

“The hour has now come for you, and you also have come for your hour! Approaching Drona in battle you will know what is best for you! Achieve you the business of your friend! Accomplish that feat which is difficult of accomplishment!”

Tell, next, repeatedly from me, O Uluka, unto Sikhandin, these words, viz.,

“The mighty-armed Kaurava, foremost of all bowmen, Ganga's son (Bhishma), will not slay you, knowing you to be only a female! Fight now without any fear! Achieve in battle what can to the best of your power! We desire to behold your prowess!””

Having said this, king Duryodhana laughed aloud. Addressing Uluka again, he said,

“Say once more unto Dhananjaya in the bearing of Vasudeva these words, viz.,

“O hero, either vanquishing us rule you this world, or vanquished by us lie you down on the field (deprived of life)! Recalling to your mind the sufferings occasioned by your banishment from the kingdom, the woes of your sojourn in the woods, and the affliction of Krishna, be a man, O son of Pandu! That for which a Kshatriya lady bringeth forth a son is now arrived! Displaying, therefore, in battle, your might, energy, courage, manliness, and great dexterity and speed in the use of weapons, appease your wrath! Afflicted with woe, and dispirited and exiled (from home) for a long time, and driven from his kingdom, who is there whose heart would not break? Who is there, well-born, and brave, and uncovetous of other's wealth, that would not have his wrath excited when his kingdom descending from generation to generation is attacked? Realise in deeds those high words that you had said! One that only boasts without being able to do anything is regarded as a worthless man by those that are good. Recover your kingdom and those possessions that are now owned by your foes! Even these two are the purposes which a person desirous of war has in view. Exert, therefore, your manliness! You were won (as a slave) at dice! Krishna was caused by us to be brought into the assembly! One that regards himself a man should certainly display his wrath at this! For twelve long years had you been exiled from home into the woods, and one whole year had you passed in Virata's service! Remembering the pangs of banishment from the kingdom and of your sojourn in the woods, as also those which Krishna had suffered, be you a man! Display your wrath towards those that repeatedly utter harsh words at you and your brothers! indeed, wrath (such as that) would consist in manliness! Let your anger, your might and prowess, and knowledge, and your lightness of hand in the use of weapons, be exhibited? Fight, O son of Pritha, and prove to be a man! The incantations in respect of all your weapons have been performed. The field of Kurukshetra is free from mire. Your steeds are hale and strong. Your soldiers have received their pay. With Keshava, therefore, as (your) second, fight (with us)! Without encountering Bhishma as yet, why do you indulge in such boasts? Like a fool, who, without having ascended the Gandhamadana mountains, boasts (of his would-be feat), you, O son of Kunti, are indulging in a similar bragging, be a man! Without having vanquished in battle the invincible Karna of the Suta race, or Shalya, that foremost of persons, or Drona, the first of all mighty warriors and equal unto the lord of Sachi in battle, how can you, O Partha, covet for your kingdom? He that is a preceptor of both Vedic lore and bowmanship, he that has crossed both those branches of learning, he that is foremost in battle and imperturbable (as a tower), he whose might knows no diminution, that commander of armies, Drona of great effulgence, him, O Partha, you wish in vain to conquer! It is never heard that the Sumeru peak has been crushed by the wind. Yet even the wind will bear away Sumeru, heaven itself will fall down on the earth, the very Yugas will be altered in respect of their course, if what you have said unto me becomes true! What man is there, desirous of life, be it Partha or any body else, who having approached that grinder of foes, would be able to return home with sound body? What person is there, treading upon the earth with his feet, who, encountered by Drona and Bhishma and struck with their arrows, would escape from the battle with life? Like a frog having its abode in a well, why are you not able to realise the might of this vast army of the assembled monarchs, invincible, looking like the very celestial host, and protected by these lords of men, as the heavenly host by the gods themselves, protected that is, by the kings of the East, the West, the South and the North, by the Kambojas, the Shakas, the Khasas, the Salwas, the Matsyas, the Kurus of the middle country, the Mlechchhas, the Pulindas, the Dravidas, the Andhras, and the Kanchis, this host of many nations, ready for battle, and resembling the uncrossable current of the Ganga. O you of little understanding, how can you, O fool, venture to fight with me when stationed in the midst of my elephant-host? Your inexhaustible quivers, your car given you by Agni, and your celestial banner, O Partha, will all, O Bharata, be tested by us in battle! Fight, O Arjuna, without bragging! Why do you indulge in too much boast! Success in battle results from the method in which it is fought. A battle is never gained by bragging. If, O Dhananjaya, acts in this world succeeded in consequence of vauntings, all persons would then have succeeded in their objects, for who is there that is not competent to brag? I know that you have Vasudeva for your ally. I know that your Gandiva is full six cubits long. I know that there is no warrior equal to you. Knowing all this, I retain your kingdom yet! A man never wins success in consequence of the attributes of lineage. It is the Supreme Ordainer alone who by his fiat of will make things (hostile) friendly subservient. For these thirteen years, I have enjoyed sovereignty while you were weeping. I shall continue to rule in the same way, slaying you with your kinsmen. Where was your Gandiva then, when you wert made slave won at stake? Where, O Falguni, was Bhima's might then? Your deliverance then came neither from Bhimasena, armed with mace, nor from you armed with Gandiva, but from the faultless Krishna. It was she, the daughter to Prishata's house, that delivered you all, sunk in slavery, engaged in occupations worthy only of the low, and working as servitors. I characterised you all as sesame seeds without kernel. That is true. For, did not Partha (some time after) bear a braid when living in Virata's city? In the cooking apartments of Virata, Bhimasena was fatigued with doing the work of a cook. Even this, O son of Pritha, is (evidence of) my manliness! Flying from an encounter with hips and braids and waist-bands, yourself binding your hair, were engaged in teaching the girls to dance? It is thus that Kshatriyas always inflict punishment on Kshatriyas! From fear of Vasudeva, or from fear of yourself, O Falguni, I will not give up the kingdom! Fight with Keshava as your ally! Neither deception, nor conjuror's tricks, nor jugglery, can terrify the armed man addressed for fight. On the other hand, these provoke only his wrath. A thousand Vasudevas, a hundred Falgunis, approaching me whose arms and weapons never go for nothing, will surely fly away in all directions. Encounter Bhishma in combat, or strike the hill with your head, or cross with the aid of your two arms alone the vast and deep main! As regards my army, it is a veritable main with Sharadwat's son as its large fish, Vivimshati as its huge snake, Bhishma as its current of immeasurable might, Drona as its unconquerable alligator, Karna and Salwa and Shalya its fishes and whirlpools, the ruler of the Kambojas its equine head emitting fire, Brihadbala its fierce waves, Somadatta's son its whale, Yuyutsu and Durmarshana its waters, Bhagadatta its gale, Shrutayus and Hridika's son its gulfs and bays, Duhshasana its current, Sushena and Chitrayuda its water-elephants (hippopotamus) and crocodile, Jayadratha its (submarine) rock, Purumitra its depth, and Shakuni its shores! When having plunged into this surging ocean with its inexhaustible waves of weapons, you will, from fatigue, be deprived of senses and have all your relatives and friends slain, then will repentance possess your heart! Then also will your heart turn away from the thought of ruling the earth, like the heart of a person of impure deeds turning away from (hope of) heaven. Indeed, for you to win a kingdom to rule is as impossible as for one not possessed of ascetic merit to obtain heaven!””

Uluka renders the message

Having reached the Pandava camp, the gambler's son (Uluka) presented himself before the Pandavas, and addressing Yudhishthira said,

“You are fully conversant with what envoys say! It befits you not, therefore, to be angry with me if I repeat those words only which Duryodhana has instructed me to tell!”

Hearing this, Yudhishthira said,

“You have no fear., O Uluka! Tell us, without any anxiety what are the views of the covetous Duryodhana of limited sight!”

Then in the midst and presence of the illustrious and high-souled Pandavas, of the Srinjayas, and Krishna possessed of great fame, of Drupada with his sons, of Virata, and of all monarchs, Uluka said these words. Uluka said,

“This is what the high-souled king Duryodhana has in the presence of all the Kuru heroes, said unto you! Listen to those words, O Yudhishthira! You were defeated at dice, and Krishna was brought into the assembly! At this, a person who regards himself a man would be justified in giving way to wrath! For twelve years wert you banished from home into the woods! For one whole year did you live in Virata's service. Remembering the reason there is for wrath, your exile, and the persecution of Krishna, be a man, O son of Pandu! Though weak, Bhima yet, O Pandava, made a vow! Let him, if able, drink the blood of Duhshasana! Your weapons have been properly worshipped and their presiding deities have been invoked! The field of Kurukshetra also is without mire. The roads are even. Your steeds are well-fed. Engage in battle, therefore, on the morrow, with Keshava as your ally! Without having yet approached Bhishma in battle, why do you indulge in boasts? Like a fool that boasts of his intention to ascend the mountains of Gandhamadana, you, O son of Kunti, are indulging in a vain boast. Without having vanquished in battle the Suta's son (Karna) who is invincible, and Shalya, that foremost of mighty persons, and that first of all warriors and equal unto Sachi's lord himself in combat, why, O son of Pritha, do you wish for sovereignty? A preceptor in both the Vedas and the bow, he has reached the end of both these branches of learning. You desire in vain, O son of Pritha, to vanquish that leader of troops, the illustrious Drona, who fights in the van, is incapable of being agitated, and whose strength knows no diminution.

Never have we heard that the mountains of Sumeru have been crushed by the wind! But the wind will bear away Sumeru, heaven itself will fall down on the earth, the very Yugas will be reversed if what you have said unto me really takes place! Who is there fond of life, fighting from the back of an elephant or of a horse or from a car, that would return home (safe and sound), after having encountered that grinder of foes? What creature treading the earth with his feet, would escape with life from battle, having been attacked by Drona and Bhishma, or pierced with their terrible shafts? Like a frog within a well, why do you not realise the strength of this assembled host of monarchs, which resembles the very celestial host, and which is protected by these kings like the gods protecting theirs in heaven, and which, swarming with the kings of the East, West, South, and North, with Kambojas, Shakas, Khasas, Salwas, Matsyas, Kurus of the middle country, Mlechchhas, Pulindas, Dravidas, Andhras, and Kanchis, indeed, with many nations, all addressed for battle, is uncrossable like the swollen tide of Ganga? O fool of little understanding, how will you fight with me while I am stationed in the midst of my elephant force?”

Having said these words unto king Yudhishthira, the son of Dharma, Uluka, turning his face then towards Jishnu, said unto him these words,

“Fight without bragging, O Arjuna! Why do you brag so much? Success results from the application of method. A battle is never won by bragging. If acts in this world, O Dhananjaya, succeeded in consequence only of boasts, then all men would have succeeded in their objects, for who is there that is not competent to brag? I know that you have Vasudeva for your ally. I know that your Gandiva is full six cubits long. I know that there is no warrior equal to you. Knowing all this, I retain your kingdom yet! A man never wins success in consequence of the attribute of lineage. It is the Supreme Ordainer alone who by his fiat makes (things hostile) friendly and subservient. For these thirteen years have I enjoyed sovereignty, while you were weeping! I shall continue to rule in the same way, slaying you with your kinsmen! Where was your Gandiva then when you wert made a slave won at dice? Where, O Falguni, was Bhimasena's might then? Your deliverance then came neither from Bhimasena armed with mace, nor from you armed with Gandiva, but from faultless Krishna. It was she, the daughter of Prishata's house, that delivered you all, sunk in slavery, engaged in occupations worthy only of the low, and working as servitors! I characterised you as sesame seeds without kernel. That is very true, for, did not Partha bear a braid while living in Virata's city?

In the cooking apartments of Virata, Bhimasena was fatigued with doing the work of a cook. Even this, O son of Kunti, is (evidence of) your manliness! Flying from an encounter with braids and waist-bands yourself binding your hair into a braid, you wert employed in teaching the girls to dance! It is thus that Kshatriyas always inflict punishment on a Kshatriya! From fear of Vasudeva, or from fear of yourself, O Falguni, I will not give up the kingdom. Fight, with Keshava as your ally! Neither deception, nor conjuror's tricks, nor jugglery can terrify an armed man ready for fight. On the other hand, all this provokes only his wrath! A thousand Vasudevas, a hundred Falgunis, approaching me whose aim and weapons never go for nothing, will fly away in all directions, Encounter Bhishma in combat, or pierce the hills with your head, or cross with the aid of your two arms the vast and deep main! As regards my army, it is a veritable ocean with Sharadwat's son as its large fish; Vivimshati, its smaller fish; Brihadbala its waves; Somadatta's son its whale; Bhishma its mighty force; Drona its unconquerable alligator; Karna and Shalya, its fishes and whirlpools; Kamboja its equine head vomiting fire, Jayadratha its (submarine) rock, Purumitra its depth, Durmarshana its waters, and Shakuni its shores! When having plunged into this swelling ocean with its inexhaustible waves of weapons you will from fatigue be deprived of your senses, and have all your relatives and friends slain, then will repentance possess your heart! Then will your heart turn away, O Partha, from the thought of ruling the earth like the heart of a person of impure deeds turning away from (hope of) heaven. Indeed, for you to win a kingdom to rule is as impossible as for one not possessed of ascetic merit to obtain heaven!"

Pandavas send messages to Duryodhana through Uluka

Provoking Arjuna still further who was like a snake of virulent poison, by means of those wordy strokes of his Uluka once more repeated the words he had once spoken. The Pandavas had before such repetition, been sufficiently provoked, but hearing these words (a second time) and receiving those censures through the gambler's son, they were provoked beyond endurance. They all stood up, and began to stretch their arms. Looking like enraged snakes of virulent poison, they began to cast their eyes on one another. Bhimasena, with face downwards, and breathing heavily like a snake, began to glance obliquely at Keshava, directing the blood-red corners of his eyes towards him. Beholding the Wind-god's son to be greatly afflicted and extremely provoked with rage, he of Dasharha's race smilingly addressed the gambler's son and said,

“Depart hence without a moment's delay. O gambler's son, and say unto Suyodhana these words, viz.,

“Your words have been heard and sense understood. Let that take place which  you desire.””

Having said this, the mighty-armed Keshava looked once more at Yudhishthira endued with great wisdom. Then in the midst and presence of all the Srinjayas, of Krishna possessed of great fame, of Drupada with his sons, of Virata, and all the kings (there assembled), Uluka once more repeated unto Arjuna the words he had said, provoking him still further thereby, like one annoying wrathful snake of virulent poison by means of a stake. He also said unto all of them, viz., Krishna and others, those words that Duryodhana had instructed him to say. Hearing those harsh and highly disagreeable words uttered by Uluka, Partha was greatly excited and wiped the sweat off his forehead. Beholding Partha in that condition, that assembly of monarchs could not bear it at all. At that insult to Krishna and the high-souled Partha, the car-warriors of the Pandavas were greatly agitated. Though endued with great steadiness of mind, those tigers among men began to burn with anger. Dhrishtadyumna and Sikhandin and that mighty car-warrior, Satyaki, and the five Kekaya brothers, and the Rakshasa Ghatotkacha, the sons of Draupadi, and Abhimanyu, and king Dhrishtaketu, and Bhimasena, endued with great prowess, and those mighty car-warriors, the twins, jumped up from their seats, their eyes red with anger, tossing their handsome arms decked with red sandal-paste and ornaments of gold.

Then Vrikodara, the son of Kunti, understanding their gestures and hearts, sprang up from his seat. Gnashing his teeth, and licking with his tongue the corners of his mouth, and burning with rage, and squeezing his hands and turning his eyes fiercely, said these words unto Uluka,

“Ignorant fool, your words have now been heard which Duryodhana said unto you for the object of provoking us as if we were a set of imbeciles! Hear now the words which I say and which you are to repeat unto the inaccessible Suyodhana in the midst of all the Kshatriyas and in the hearing of the Suta's son and the wicked-hearted Shakuni. We always seek to gratify our elder brother! It was for this, O you of wicked behaviour, that we tolerated your acts. Do you not regard this as highly fortunate for you? It was for only the good of our race that king Yudhishthira the Just, endued with great intelligence, sent Hrishikesha to the Kurus for bringing about a peace! Impelled by Fate, without doubt, you are desirous of repairing unto Yama's abode! Come, fight with us. That, however, is certainly to take place tomorrow! I have, indeed, vowed to slay you with your brothers! O sinful fool, do not entertain the slightest doubt, for it will be as I have vowed! The very ocean, the abode of Varuna-may all on a sudden transgress its continents. The very mountains may split, yet my words can never be false! If Yama himself, or Kubera, or Rudra, assist you, the Pandavas will still accomplish what they have vowed! I shall certainly drink Duhshasana's blood according to my pleasure! I also vow that Kshatriya whatsoever may then angrily approach me, even if he comes with Bhishma himself at the van, I will send him to Yama's abode! That which I have said in the midst of a Kshatriya assembly will certainly be true. I swear this by my soul!”

Hearing these words of Bhimasena, the wrathful Sahadeva also, with eyes red in anger, said these words in the presence of the (assembled) troops, words that become that proud hero. He said,

“Listen, O sinful one, to the words I utter and which must be repeated to your father! A difference would never have arisen between us and the Kurus, if Dhritarashtra had no relationship with you! Of sinful acts and the exterminator of your own race, you have been born as an embodiment of quarrel for the destruction of the whole world as also for the destruction of Dhritarashtra's race! From our very birth, O Uluka, that sinful father of yours has always sought to do us injury and evil. I desire to attain the opposite shore of that hostile relation. Slaying you first before the very eyes of Shakuni, I shall then slay Shakuni himself in the sight of all bowmen!”

Hearing these words of both Bhima and Sahadeva, Falguni smilingly addressed Bhima, saying,

“O Bhimasena, they that have provoked hostilities with you, cannot live! Though they may dwell happily in their homes, those fools become yet entangled in the meshes of death! O best of men, Uluka does not deserve to be addressed harshly by you! What fault do envoys commit, repeating as they only do what they are instructed (to say)?”

Having thus addressed Bhima of terrible prowess that mighty-armed hero then addressed his heroic allies and well-wishers headed by Dhrishtadyumna, saying,

“You have heard the words of the sinful son of Dhritarashtra in dispraise of Vasudeva and especially of myself! Hearing them you have been filled with anger because you wish us well! But through Vasudeva's might and your endeavours, I do not reckon even all the Kshatriyas of the earth assembled together! With your permission I will now communicate to Uluka what the reply to those words is, what, indeed, he should say unto Duryodhana! When the morrow comes, stationed at the head of my division, the answer to these words shall I give through Gandiva! For they that are eunuchs, answer in words!”

Hearing this, all those best of kings applauded Dhananjaya, wondering at the ingenuity of that reply. King Yudhishthira the Just, then, having spoken mildly unto all the kings each according to his age and as each deserved said, at last, unto Uluka these words so that he might carry them to Duryodhana. Yudhishthira said,

“No good king should patiently bear an insult. Having so long heard what you had to say, I shall now tell you what my reply is!”

Having heard then, those words of Duryodhana, Yudhishthira, that bull of the Bharata race, with eyes exceedingly red in anger and himself sighing like a snake of virulent poison, licking the corners of his mouth with his tongue, as if swelling with wrath, and casting his eyes on Janardana and his own brothers, said unto Uluka these words that were fraught with both mildness and vigour. Tossing his massive arms he said unto the gambler's son,

“Go, O Uluka, and say unto Duryodhana, that ungrateful, wicked-minded embodiment of hostilities, that infamous wretch of his race, these words, viz.,

“O sinful wretch, you always behave with crookedness towards the Pandavas! O sinful fool, he that displays his prowess relying on his own might and summon his foes (to battle) and fulfills his own words, even he is a man of the Kshatriya order! Be you a Kshatriya, O sinful wretch, and summon us to battle! O infamous one of your race, do not come to battle, placing at your head others for whom we profess respect! O Kaurava, relying on your own might and on that of your servants, summon the sons of Pritha to battle! Be Kshatriya in every way! He, who summons his foes, relying on the might of others, and incapable of receiving them himself is, indeed, a eunuch! You, however, think highly of yourself, relying on the might of others! Being weak and unable yourself, why then do you roar so (in words) at us?””

Krishna said,

“My words also, O gambler's son, should be communicated unto Suyodhana. Let that morrow come to you on which the battle is to take place. O you of wicked soul, be a man! O fool, you think Janardana will not fight, since he has been chosen by the Pandavas to act only as a charioteer, so you are not alarmed. That, however, will not be, even for a moment. If my wrath is excited, I may then consume all the kings (assembled by you) like a fire consuming a heap of straw. At Yudhishthira's command, however, I shall only discharge the functions of charioteer to the high-souled Falguni, of senses under complete control and who alone, (amongst us two) will fight! If you flies beyond the limits of the three worlds, if you sink into the depths of the earth, you shall, even at these places, behold Arjuna's car tomorrow morning. You think that Bhima's words have been spoken in vain! But know that Duhshasana's blood has already been quaffed. Know this also that although you have uttered such cross and perverse words, yet neither Partha, nor king Yudhishthira, nor Bhimasena, nor any of the twins, regards you as straw!”

Having heard those words of Duryodhana, Gudakesha of great fame looked at the gambler's son with eyes exceedingly red. Eyeing Keshava also and tossing his massive arms, he addressed the gambler's son, saying,

“He, who, relying on his own strength, summons his foes and fights with them fearlessly, is spoken of as a man. He, however, who, relying on the strength of others, summons his foes, is an infamous Kshatriya. In consequence of his incapacity, such a one is regarded as the lowest of men. Relying on the strength of others, you (O Duryodhana), being a coward yourself, desire yet, O fool, to rebuke your foes. Having installed (Bhishma) the oldest of all the Kshatriyas, whose heart is ever bent in doing what is good, who has all his passions under control, and who is endued with great wisdom, in the command of your troops and made him liable to certain death, you indulges in brag! O you of wicked understanding, your object (in doing this) is fully known to us, O wretch of your race! You have done it, believing that sons of Pandu will not, from kindness, slay the son of Ganga. Know, however, O Dhritarashtra's son, that I will slay that Bhishma first in the sight of all the bowmen, relying upon whose strength you indulges in such boasts! O gambler's son, repairing (hence) unto the Bharatas and approaching Duryodhana the son of Dhritarashtra, say unto him that Arjuna has said,” So be it!” After this night will have passed away, the fierce encounter of arms will take place. Indeed, Bhishma of unfailing might and firmly adhering to truth, has told you in the midst of the Kurus these words, viz., I will slay the army of the Srinjayas and the Salweyas. Let that be my task. Excepting Drona I can slay the whole world. You need not, therefore, entertain any fear oil the Pandavas! At this, you, O Duryodhana, regard the kingdom as your own and think that the Pandavas have sunk into distress. You have been filled with pride at this. You see not, however, danger that is in your own self. I shall, therefore, in battle, first slay before your very eyes, Bhishma the eldest of the Kurus! At sunrise (tomorrow) at the head of the troops, with standards and cars protect you that leader of your forces firm in his promises. I shall, with my arrows, throw him down who is your refuge from his car before the eyes of you all! When the morrow comes, Suyodhana will know what it is to indulge in brag, beholding the grandsire covered with my arrows! You shall, O Suyodhana, very soon see the fulfilment of that which Bhimasena in anger had said, in the midst of the assembly, unto your brother, that man of limited sight, viz., Duhshasana, wedded to unrighteousness, always quarrelsome, of wicked understanding, and cruel in behaviour. You shall soon see the terrible effects of vanity and pride, of wrath and arrogance, of bragging and heartlessness, cutting words and acts, of aversion from righteousness, and sinfulness and speaking ill of others, of transgressing the counsels of the aged, of oblique sight, and of all kinds of vices! O scum of humanity, how can you, O fool, hope for either life or kingdom, if I, having Vasudeva for my second, give way to anger? After Bhishma and Drona will have been quieted and after the Suta's son will have been overthrown, you shall be hopeless of life, kingdom and sons! Hearing of the slaughter of your brothers and sons, and struck mortally by Bhimasena, you will, O Suyodhana, recollect all your misdeeds! Tell him, O gambler's son, that I do not vow a second time. I tell you truly that all this will be true! Departing hence, O Uluka, say, O sire, these words of mine, unto Suyodhana! It befits you not to apprehend my behaviour by the light of your own! Know the difference there is between your conduct and mine, which is even the difference between truth and falsehood! I do not wish harm to even insects and ants. What shall I say, therefore, of my ever wishing harm to my kinsmen? O sire, it was for this that five villages only were solicited by me! Why, O you of wicked understanding, do you not see the dire calamity that threatens you? Your soul overwhelmed with lust, you indulges in vauntings from defectiveness of understanding. It is for this also you accept not the beneficial words of Vasudeva. What need now of much talk? Fight (against us) with all your friends! Say, O gambler's son, unto the Kuru prince who always does what is injurious to me (these words also, viz.,) Your words have been heard; their sense also has been understood. Let it be as you wish!”

Bhimasena then once more said these words,

“O Uluka, say those words of mine unto the wicked-minded, deceitful, and unrighteous Suyodhana, who is an embodiment of sin, who is wedded to guile, and whose behaviour is exceedingly wicked. You shall have to dwell in the stomach of a vulture or in Hastinapura. O scum of human kind, I shall assuredly fulfil the vow I have made in the midst of the assembly. I swear in the name of Truth, slaying Duhshasana in battle, I shall quaff his life-blood! Slaying also your (other) brothers, I shall smash your own thighs. Without doubt, O Suyodhana, I am the destroyer of all the sons of Dhritarashtra, as Abhimanyu is of all the (younger) princes! I shall by my deeds, gratify you all! Hearken once more to me. O Suyodhana, slaying you, with all your uterine brothers, I shall strike the crown of your head with my foot in the sight of the king Yudhishthira the Just!”

Nakula, then said these words,

“O Uluka, say unto Dhritarashtra's son, Suyodhana, of Kuru's race that all the words uttered by him have now been heard and their sense understood. I shall, O Kauravya, do all that you have commended me to do.”

Sahadeva also, said these words of grave import,

“O Suyodhana, it will all be as you wish! You shall have to repent, O great king, along with your children, kinsmen, and counsellors, even as you are now bragging joyously in view of our sufferings.”

Then Virata and Drupada, both venerable in years, said these words unto Uluka,

“It is even our wish that we become slaves of a virtuous person! Whether, however, we are slaves or masters, will be known tomorrow, as also who owns what manliness!”

After them, Sikhandin said these words unto Uluka,

“You must say unto king Duryodhana who is always addicted to sinfulness, these words, viz., “See, O king, what fierce deed is perpetrated by me in battle! I shall slay grandsire of yours from his car, relying upon whose prowess you are certain of success in battle! Without doubt, I have been created by the high-souled Creator for the destruction of Bhishma. I shall assuredly slay Bhishma in the sight of all bowmen.””

After this, Dhrishtadyumna also said unto Uluka, the gambler's son, these words,

“Say unto prince Suyodhana these my words, viz., I shall slay Drona with all his followers and friends. And I shall do a deed which none else will ever do.”

King Yudhishthira once more said these high words fraught with clemency, viz.,

“I never desire the slaughter of my kinsmen. O you of wicked understanding, it is from your fault that all this will assuredly take place. I shall, of course, have to sanction the fulfilment of their great feats by all these (around me). Go hence, O Uluka, without delay or stay here, O sire, for, blessed be you, we too are your kinsmen.”

Uluka, then, taking permission of Yudhishthira, the son of Dharma, went there where king Suyodhana was. Thus addressed, the gambler's son carefully bearing in mind all he had heard, returned to the place from which he had come. Arriving there, he fully represented unto the vindictive Duryodhana all that Arjuna had charged him with. He also faithfully communicated unto Dhritarashtra's son the words of Vasudeva, of Bhima, of king Yudhishthira the Just, of Nakula and Virata and Drupada, and the words of Sahadeva and Dhrishtadyumna and Sikhandin, and the words also that were spoken (subsequently) by Keshava and Arjuna.

Having listened to the words of the gambler's son, Duryodhana, that bull of Bharata's race, ordered Duhshasana and Karna and Shakuni, and their own troops and the troops of the allies, and all the (assembled) kings, to be arrayed in divisions and be ready for battle before sunrise (next morrow). Messengers then, instructed by Karna and hastily mounting on cars and camels and mares and good steeds endued with great fleetness, quickly rode through the encampment. At Karna's command they promulgated the order, “Array (yourselves) before sunrise tomorrow!”

Bhishma lists the Rathas and Atirathas in the Kaurava camp

Having listened to Uluka's words, Yudhishthira, the son of Kunti, moved his army headed by Dhrishtadyumna and others. That vast army commanded by Dhrishtadyumna, consisting of four kinds of forces, viz., foot-soldiers and elephants and cars and cavalry, terrible, and immovable like the earth herself, and guarded by mighty car-warriors led by Bhimasena and Arjuna, could be compared to the vast ocean lying in stillness. At the head of that vast force was that mighty bowman, the prince of Panchalas, invincible in battle, viz., Dhrishtadyumna, desirous of obtaining Drona for his antagonist. Dhrishtadyumna began to select combatants (from his own army) for pitting them against particular warriors of the hostile force. He gave orders unto his car-warriors, suited to their strength and courage. He pitted Arjuna against the Suta's son (Karna), Bhima against Duryodhana, Dhrishtaketu against Shalya, Uttamaujas against Gautama's son (Kripa), Nakula against Kritavarman, Yuyudhana against the ruler of the Sindhus (Jayadratha). He placed Sikhandin in the van, pitting him against Bhishma. He urged Sahadeva against Shakuni, and Chekitana against Shala, and the five sons of Draupadi against the Trigartas. He urged Subhadra's son (Abhimanyu) against Vrishasena (the son of Karna), and also against all the rest of the kings, for he regarded Abhimanyu as superior to Arjuna himself in battle. Distributing his warriors thus, individually and collectively, that mighty bowman, of the hue of blazing fire, kept Drona for his own share. That leader of leaders of troops, the mighty and intelligent bowman Dhrishtadyumna, having arrayed his troops duly, waited for battle with a firm heart. Having arrayed the combatants, as indicated above, of the Pandavas, he waited, with collected mind, on the field for securing victory to the sons of Pandu.

Obtaining the command, Bhishma, the son of Shantanu said these words unto Duryodhana, gladdening him greatly,

“Worshipping the leader of celestial forces, viz., Kumara, armed with the lance, I shall, without doubt, be the commander of your army today! I am well-versed in all mighty affairs, as also in various kinds of array. I know also how to make regular soldiers and volunteers act their parts. In the matter of marching the troops and arraying them, in encounters and withdrawing, I am as well-versed, O great king, as Brihaspati (the preceptor of the celestials), is! I am acquainted with all the methods of military array prevalent amongst the celestials, Gandharvas, and human beings. With these I will confound the Pandavas. Let your (heart's) fever be dispelled. I will fight (the foe), duly protecting your army and according to the rules of (military) science! O king, let your heart's fever be dispelled!”

Hearing these words, Duryodhana said,

“O Ganga's son of mighty arms, I tell you truly, I have no fear from even all the gods and Asuras united together! How much less, therefore, is my fear when your invincible self has become the leader of my forces and when that tiger among men, Drona, also waits willingly for battle! When you two foremost of men, are addressed for battle on my side, victory, nay, the sovereignty of even the celestial cannot assuredly be unattainable by me! I desire, however, O Kaurava, to know who amongst all the warriors of the foe and my own are to be counted as Rathas and who Atirathas. You, O grandsire, are well-acquainted with the (prowess of the) combatants of the foe, also of ourselves! I desire to hear this, with all these lords of earth!”

Bhishma said,

“Listen, O son of Gandhari, O king of kings, to the tale of Rathas in your own army! Hear, O king, as to who are Rathas and who Atirathas! They are in your army, many thousands, many millions, and many hundreds of millions of Rathas. Listen, however, to me as I name only the principal ones. Firstly, with your country of brothers including Duhshasana and others, you are of the foremost of Rathas! All of you are skilled in striking, and proficient in cutting chariots and piercing. All of you are accomplished drivers of chariots while seated in the driver's box, and accomplished managers of elephants while seated on the necks of those animals. All of you are clever smiters with maces and bearded darts and swords and bucklers. You are accomplished in weapons and competent in bearing burthens of responsibility. You all are disciples of Drona and of Kripa, the son of Sharadwat, in arrows and other arms. Wronged by the sons of Pandu, these Dhartarashtras, endued with energy, will assuredly slay in the encounter the Panchalas irresistible in combat. Then, O foremost of the Bharatas, come I, the leader of all your troops, who will exterminate your foes, vanquishing the Pandavas! It befits me not to speak of my own merits. I am known to you. The foremost of all wielders of weapons, Bhoja (chief) Kritavarman is Atiratha. Without doubt, he will accomplish your purpose in battle. Incapable of being humiliated by persons accomplished in arms, shooting or hurling his weapons to a great distance, and a severe smiter, he will destroy the ranks of the foe, as the great Indra destroying the Danavas.

The ruler of the Madras, the mighty bowman Shalya, is, as I think, an Atiratha. That warrior boasts himself as Vasudeva's equal, in every battle (that he fights). Having abandoned his own sister's sons, that best of kings, Shalya, has become yours. He will encounter in battle the Maharathas of the Pandava party, flooding the enemy with his arrows resembling the very surges of the sea. The mighty bowman Bhurishravas, the son of Somadatta, who is accomplished in arms and is one of your well-meaning friends, is a leader of leaders of car-divisions. He will, certainly, make a great havoc among the combatants of your enemies. The king of the Sindhus, O monarch, is in my judgment, equal to two Rathas. That best of car-warriors will fight in battle, displaying great prowess. Humiliated, O king, by the Pandavas on the occasion of his, abducting Draupadi, and bearing that humiliation in mind, that slayer of hostile heroes will fight (for you). Having practised after that, O king, the severest austerities, he obtained a boon, highly difficult of acquisition, for encountering the Pandavas in battle. That tiger among car-warriors, therefore, remembering his old hostility, will, O sire, fight with the Pandavas in battle, reckless of his very life which is so difficult to lay down.”

Bhishma continued,

“Sudhakshina, the ruler of the Kambojas, is in my judgment, equal to a single Ratha. Desiring the success of your object, he will certainly fight with the enemy in battle. O best of kings, the Kauravas will behold the prowess of this lion among car-warriors exerted for you, to be equal to that of Indra himself in battle. As regards the car-army of this king, O monarch, those smiters of fierce impetus, the Kambojas, will cover a large area like a flight of locusts! Coming from (the province of) Mahishmati, Nila, accoutred in blue mail, is one of your Rathas. With his car-army he will cause a great havoc among your foes, O child, he had hostilities with Sahadeva. O king, he will continually fight for you, O you of Kuru's race. Accomplished in battle, and of fierce energy and prowess, (the princes) Vinda and Anuvinda of Avanti are both regarded as excellent Rathas. These two heroes among men will consume the troops of your foes, with maces and bearded darts, and swords and long shafts, and javelins hurled from their hands. Like a couple of (elephant) leaders sporting in the midst of their herds, these two princes, O monarch, longing for battle, will range the field, each like Yama himself. The five (royal) brothers of Trigarta are, in my judgment, all foremost of Rathas. The sons of Pritha provoked hostilities with them at Virata's city on that (well-known) occasion. Like huge Makaras, O king, agitating the stream of the Ganges crested with high waves, they will agitate the ranks of the Parthas in battle. All the five, O king, are Rathas, having Satyaratha (amongst them) as their first. Remembering the wrongs inflicted on them of old by that son of Pandu who is Bhima's younger brother, when the latter, O Bharata, on his car drawn by white steeds, was engaged, O monarch, in subjugating all the kings of the earth, they will certainly exert themselves bravely in battle. Encountering many Maharathas, chief of bowmen, leaders of Kshatriyas, on the side of the Parthas, they will certainly slay them.

Your son Lakshmana and the son also of Duhshasana--those tigers among men are both unretreating in battle. In prime of youth, of delicate limbs, endued with great activity, those two princes, well-versed with battles and capable of leading all, those tigers among Kurus, those car-warriors, are, I think, two of our best Rathas. Devoted to the duties of the Kshatriya order, those two heroes will achieve great feats. Dandadhara, O monarch, is, O bull among men, equal to a single Ratha. Guarded by his own soldiers, he will fight in battle for you. Endued with great impetus and prowess, king Brihadbala, the ruler of the Kosalas, is, in my judgment, O sire, equal to one Ratha. Fierce in arms, this mighty bowman, devoted to the good of the Dhartarashtras, will exert himself powerfully in battle, gladdening his own friends. Kripa, the son of Sharadwat is, O king, a leader of leaders of car-ranks. Reckless even of life which is so dear, he will consume your foes. Born among a clump of heath as the son of that great sage, viz., the preceptor Gautama, otherwise called Sharadwat, he is invincible like Kartikeya himself. Consuming untold warriors armed with various weapons and bows, he will, O sire, roam forth on the field of battle like a blazing fire.”

Bhishma continued,

“This your maternal uncle Shakuni is, O king, equal to a single Ratha. Having caused the (present) hostilities (to break out) with the sons of Pandu, he will fight. There is no doubt in this. His troops are irresistible when rushing to battle. Armed with various kinds of weapons in abundance, in speed, they are equal to the very wind. The mighty bowman (Ashwatthama) who is Drona's son surpasses all bowmen. Acquainted with all modes of warfare, and of unbaffled weapons, he is a Maharatha. Like the wielder of Gandiva, the shafts of this warrior, shot from his bow, proceed in a continuous line, touching one another. If he wishes it, this Maharatha is capable of consuming the three worlds. Engaged in austerities in his hermitage, he has, by these, increased both his fury and energy. Possessed of great intelligence, he has been favoured by Drona with (the gift of all) celestial weapons. There is, however, O bull of Bharata's race, one great defect in him, in consequence of which, O best of kings, I do not regard him either as a Ratha or a Maharatha. This regenerate man is exceedingly fond of living, life being very dear to him. Amongst the warriors of both armies there is no one who can be regarded as his peer. On even a single car he can annihilate the very army of the celestials. Possessed of a strong frame, he can split the very mountains by the flaps of his bow-string, striking against the leathern fence on his left arm. Endued with innumerable qualities, this smiter of fierce effulgence will wander (over the field of battle), incapable of being withstood like Yama himself, mace in hand. Resembling the fire at the end of the Yuga as regards his fury, possessed of leonine neck, and endued with great lustre, Ashwatthama will extinguish the embers of this battle between the Bharata's. His father (Drona) is endued with great energy, and though aged, is still superior to many young men. He will achieve great feats in battle. I have no doubt of this. Staying immovably (on the field), he will consume Yudhishthira's troops. The Pandava army will play the part of the dry grass and fuel in which that fire will originate, while the impetus of his own weapons will be the wind for fanning it into a (mighty) flame. This bull among men, is a leader of bands of car-warriors. The son of Bharadwaja will achieve fierce feats for your good! The preceptor of all Kshatriyas of royal lineage, the venerable preceptor, will exterminate the Srinjayas. Dhananjaya, however, is dear to him. This mighty bowman, therefore, remembering his own celebrated and highly meritorious services as preceptor, will never be able to slay Partha who is capable of achieving great feats without any trouble.

O hero, Drona always boasts of the numerous accomplishments of Partha. Indeed, Bharadwaja looks on him with greater affection than on his own son. Endued with great prowess, he can, on a single car, beat in battle, by means of his celestial weapons, all the gods, Gandharvas, and human beings united together. That tiger among kings, is, O monarch, one of your Maharathas. Capable of breaking the car-ranks of hostile heroes, he, in my judgment, is one of your foremost of car-warriors. Afflicting the ranks of the enemy at the head of his own large force, he will consume the Panchalas like fire consuming a heap of dry grass. Possessed of true fame, prince Brihadbala is equal to single Ratha. He, O monarch, will roam amid your enemy's troops like Death himself. His troops, O king of kings, accoutred in various kinds of mail and armed with diverse kinds of weapons, will wander on the field, slaying all the warriors opposed to them. Vrishasena, the son of Karna, is one of your foremost of car-warriors and is a Maharatha. That foremost of mighty men will consume the troops of your enemy. Endued with great energy, Jalasandha, O king, is one of your foremost of Rathas. Born in Madhu's race, that slayer of hostile heroes, is prepared to cast away his very life in battle. Skilled in battle, that mighty-armed warrior, scattering the enemy's ranks before him, will fight in battle mounted on car or from the elephant's back. That best of kings, O monarch, is in my judgment, a Ratha. He will, in fierce battle, cast away for your sake his very life with all, his troops possessed of great prowess and acquainted with all the modes of warfare, he will, O king, fight fearlessly with your foes in battle.

Never retreating from battle, brave, and resembling Yama himself, Bahlika, O king, is in my judgment, an Atiratha. Rushing to the encounter he never comes back. Indeed, he will slay hostile warriors in battle like the Wind-god himself. That router of hostile car-ranks, that car-warrior of wonderful feats in battle, commander of your forces, Satyavan is, O king, a Maharatha. He never cherishes grief at the prospect of battle. Confounding those warriors that stand in the way of his car, he falls upon them. Always displaying his prowess against the enemy, that best of men will, for your sake, in fierce press of battle, achieve all that a good Kshatriya should. Thai chief of Rakshasas, Alambhusha, of cruel deeds, is a Maharatha. Remembering his old hostilities (with the Pandavas), he will commit great execution among the foe. He is the best of Rathas amongst all the Rakshasa-warriors. Possessing powers of illusion, and firm in enmity, he will wander fiercely on the field. The ruler of Pragjyotisha, the brave Bhagadatta of exceeding prowess, is the foremost of those holding the elephant hook, and is skilled also in fighting from a car. An encounter took place between him and the wielder of Gandiva for days together, O king, each desirous of victory over the other. Then Bhagadatta, O son of Gandhari, who regarded Indra as his friend, made friendship with (Indra's son) the high-souled Pandava. Skilled in fight from the elephant's neck, this king will fight in battle, like Vasava among the celestials, fighting from his Airavata.”

Bhishma continued,

“Both the brothers Achala and Vrisha are Rathas. Invincible (in battle) they will slay your foes. Endued with great strength, those tigers among men, those foremost of Gandharvas, are firm in wrath. Young and handsome, they are possessed of great strength. As regards this your ever dear friend, this one who is always boastful of his skill in battle, this one who always urges you, O king, to fight with the Pandavas, this vile braggart, Karna, the son of Surya, this one who is your counsellor, guide, and friend, this vain wight who is destitute of sense, this Karna, is neither a Ratha nor an Atiratha. Without sense, this one has been deprived of his natural coat of mail. Always kind, he has also been deprived of his celestial ear-rings. In consequence of the curse of Rama (his preceptor in arms) as also of the words of a Brahmana (who cursed him on another occasion), owing also to his deprivation of the accoutrements of battle, he, in my judgment, is only half a Ratha. Having approached Falguni (in battle), he will not certainly escape with life!”

Hearing this, Drona, that foremost of all wielders of weapons, said,

“It is even so as you have said. That is not untrue! He boasts on the eve of every battle, but yet he is seen to retreat from every engagement. Kind (out of season) and blundering, it is for this that Karna, in my judgment, is only half a Ratha!”

Hearing these words, Radha's son, expanding his eyes in rage, and afflicting Bhishma with words like sharp hooks, said unto Ganga's son these words,

“O grandsire, though I am innocent yet from your aversion to me, you mangles me thus, according to your pleasure, with your wordy arrows at every step. I tolerate, however, all this for the sake of Duryodhana. Indicating me as only half a Ratha, you regard me worthless, as if, indeed, I were a coward! What doubt is there in this? I do not speak an untruth when I say that you, O Ganga's son, are an enemy of the whole universe, and especially of all the Kurus! The king, however, does not know this! Who else is there that would thus seek to disunite and abate the energy of these kings that are all equal and that are all equally brave, as you, from your hatred of merit, seeks to do? O Kaurava, neither years, nor wrinkles, nor wealth, nor possession of friends, would entitle a Kshatriya to be regarded as a Maharatha! It has been said that a Kshatriya acquires eminence only through might, as Brahmanas acquire eminence through superiority in mantras, as Vaisyas through wealth, and Sudras through age. Influenced, however, by lust and envy, and acting from ignorance, you have indicated Rathas and Atirathas according only to your own caprice!

Blessed be you, O mighty-armed Duryodhana, judge properly! Let this wicked Bhishma, who only wronged you, be abandoned by you! Your warriors, once disunited, can with difficulty be united again. O tiger among men, your main army, under such circumstances, can with difficulty be united; far greater will the difficulty be in uniting an army gathered from various provinces! Behold, O Bharata, doubt (of success) has already arisen in the hearts of your warriors! This Bhishma weakens our energy in our very presence! Where is the task of ascertaining the merits of Rathas, and where is Bhishma of little understanding? I alone will withstand the army of Pandavas. Coming in contact with me, whose arrows never go for nothing, the Pandavas and the Panchalas will fly away in all directions like oxen when they come in contact with a tiger! Where, Oh, are battle, the press of armed encounter, good counsels and well-expressed words, and where is Bhishma, who is superannuated and of wicked soul, and who is impelled by the very fates to become their victim? Alone he challenges the whole universe! Of false vision he regards none else as a man. It is true the scriptures teach that the words of the old should be listened to. That, however, does not refer to those that are very old, for these, in my judgment, become children again. Alone I will exterminate the army of the Pandavas! The fame, however, of such a feat will attach to Bhishma, O tiger among kings, for this Bhishma, O monarch, has been made by you the commander of your forces, and the renown always attaches to the leader and not to those that fight under him. I will not, therefore, O king, fight as long as Ganga's son lives! After Bhishma, however, has been laid low, I will fight with all the Maharathas of the enemy united together!”

Bhishma said,

“This burden, vast as the ocean, in the matter of Duryodhana's battle (with the Pandavas), is about to be taken up by me. I have thought of it for many years. Now that the hour is come for that terrible encounter, dissensions amongst ourselves should not be created by me. It is for this, Suta's son, that you live! Else, superannuated though I am and young in years you are, I would quell your desire for battle and crush your hope of life! (Your preceptor) Rama, the son of Jamadagni, shooting his great weapons, could not cause me the slightest pain. What can you, therefore, do to me? They that are good, do not approve self-praise. Infamous wretch of your race, know that I indulge in little boast because I am enraged. Vanquishing on a single car all the assembled Kshatriyas of the world at the Swayamvara of the daughters of the ruler of Kashi, I abducted those maidens. Alone, I stopped on the field of battle the rush of countless kings with their soldiers! Obtaining you as embodiment of strife, a great calamity is ready to overtake the Kurus! Strive then for slaying our antagonists. Be a man, fight with that Partha, whom you so often challenges. O you of wicked understanding, I desire to see you come out of that encounter with your life!”

King Duryodhana then said unto Bhishma, of great prowess,

“Cast your eyes on me, O Ganga's son! Great is the business that is at hand! Think earnestly as how I may be most benefited! Both of you will render me great services! I desire now to bear of the best car-warriors among the enemy, that is, of those that are Atirathas among them and of those that are leaders of car-division. O Kaurava, I desire to hear of the strength and weakness of my foes, since when this night will dawn, our great battle will take place.”

Bhishma lists the Rathas and Atirathas in the Pandava camp

Bhishma said,

“I have now, O king, indicated who your Rathas are and who your Atirathas and half Rathas. Listen now to the tale of Rathas and Atirathas among the Pandavas. If you feel any curiosity, listen then, O king, with these monarchs, to the tale of Rathas in the army of the Pandavas. The king himself, son of Pandu and Kunti, is a mighty Ratha. Without doubt, O sire, be will glide along the field of battle like a blazing fire; Bhimasena, O king, is regarded equal to eight Rathas. In an encounter with the mace or even with arrows, there is none equal to him. Endued with the strength of ten thousand elephants, and filled with pride, in energy he is superhuman. Those two bulls among men, the sons of Madri, are both Rathas. In beauty, they are equal to the twin Ashwinis, and they are endued with great energy. Stationed at the head of their divisions, all of them, remembering their great sufferings, without doubt, wander along the field like so many Indras! All of them are endued with high souls, and are tall in stature like the trunks of Sala trees. Taller than other men by half-a-cubit in stature, all the sons of Pandu are brave as lions and endued with great strength.

All of them, O sire, have practised Brahmacharya vows and other ascetic austerities. Endued with modesty, those tigers among men are possessed of fierce strength like the veritable tigers. In speed, in smiting, and in crushing (foes), all of them are more than human. All of them, on the occasion of the campaign of universal conquest, vanquished great kings, O bull of Bharata's race! No other men can wield their weapons, maces, and shafts. Indeed, O Kaurava, there are no men that can even string their bows, or uplift their maces, or shoot their arrows in battle. In speed, in hitting the aim, in eating, and in sports on the dust, they used to beat all of you even when they were children. Possessed of fierce might they will, when they encounter this force, exterminate it in battle. A collision, therefore, with them is not desirable. Each of them can alone slay all the kings of the earth! That which happened, O great king, on the occasion of the Rajasuya sacrifice, had occurred before your very eyes!

Remembering the sufferings of Draupadi and the harsh speeches uttered after their defeat at dice, they will wander in battle like so many Rudras. As regards Gudakesha, of reddish eyes, having Narayana for his ally, there is not among both the armies any brave car-warrior that can be regarded as his equal. Let men alone, it has not been heard by us that even among gods, Asuras, Uragas, Rakshasas and Yakshas, there ever was born before, or there ever will be born hereafter, any car-warriorlike unto him! O great king, intelligent Partha owns that car which is furnished with the banner bearing the device of the ape; the driver of that car is Vasudeva! Dhananjaya himself is the warrior who fights from it; his, again, is that celestial bow called Gandiva; he owns again those steeds fleet as the wind; his coat of mail is impenetrable and of celestial make; his two large quivers are inexhaustible; his arms have been obtained from the great Indra, Rudra, Kubera, Yama and Varuna; and upon his car, again, are those maces of frightful mien, and diverse other great weapons having the thunderbolt amongst them! What car-warrior can be regarded as his equal, who, stationed on a single car' slew in battle a thousand Danavas, having their abode in Hiranyapura? Inflamed with wrath, possessed of great might and prowess, incapable of being baffled, that mighty-armed warrior, while protecting his own army, will certainly exterminate your troops! Myself and preceptor (Drona) among the two armies, and no third car-warrior, O great king, can advance against Dhananjaya, that scatterer of arrowy showers! Pouring his shafts, like the very clouds during the rainy season when propelled by mighty winds, that son of Kunti when Vasudeva as his second, steps for battle! He is skilful and young, while both of us are old and worn out!”

Hearing these words of Bhishma, and recollecting with trembling heart, the well-known valour of the sons of Pandu and thinking of it, as if it were present before their eyes, the massive arms of kings, decked with bracelets and smeared with sandal-paste, seemed to hang down divested of might. Bhishma continued,

“All the five sons of Draupadi, O monarch, are Maharathas. Virata's son Uttara is, in my judgment, one of the foremost of Rathas. The mighty-armed Abhimanyu is a leader of leaders of car-divisions. Indeed, that slayer of foes is equal in battle to Partha himself or Vasudeva. Endued with great lightness of hand in shooting weapons, and acquainted with all the modes of warfare, he is possessed of great energy and is steady in the observance of vows. Remembering the sufferings of his own father, he will put forth his prowess. The brave Satyaki of Madhu's race is a leader of leaders of car-divisions. Foremost among the heroes of the Vrishni race, he is endued with great wrath, and is perfectly dauntless. Uttamaujas also, O king, is an excellent car-warrior in my judgment. Yudhamanyu, too, of great prowess, is, in my judgment, an excellent car-warrior.

All those chiefs own many thousands of cars and elephants and horses, and they will fight, reckless of their very lives, from desire of doing what is agreeable to Kunti's sons. Uniting with the Pandavas, they will, O great king, sweep through your ranks like fire or the wind, challenging your warriors. Invincible in battle, those bulls among men, old Virata and old Drupada, both endued with great prowess, are, in my judgment, both Maharathas. Though old in years yet both of them are devoted to the observance of Kshatriya virtues. Treading along the path that is trod by heroes, both of them will exert to the best of their might. In consequence of their relationship (to the Pandavas) and owing also, O king, to their being endued with strength and prowess, those great bowmen devoted to pure vows, have both derived additional strength from the strength of their affection. According as the cause is, all strong-armed men become, O bull of Kuru's race, heroes or cowards. Actuated by a singleness of purpose, both these kings, who are powerful bowmen, will lay down their very lives in causing a great massacre of your troops to the best of their might, O slayer of foes! Fierce in battle, these distinguished heroes, these mighty bowmen, regardless, O Bharata, of their lives, will, at the head of their respective Akshauhinis, achieve great feats, justifying their relationship and the confidence that is reposed on them (by the Pandavas).”

Bhishma continued,

“That subjugator of hostile cities, Sikhandin, the son of the king of the Panchalas, is, O king, in my judgment, one of the foremost of Yudhishthira's Rathas. Having divested himself on his former sex, he will fight in battle and earn great fame, O Bharata, among your troops! He has a large number of troops, Panchalas and Prabhadrakas, to support him. With those hosts of cars he will achieve great feats. Dhrishtadyumna also, O Bharata, the leader of all Yudhishthira's army, that mighty car-warrior who is also a disciple of Drona, is, O king, in my judgment, an Atiratha. Afflicting all foes in battle, he will singly sweep the field, like Pinaka, bearing God himself in rage on the occasion of the universal dissolution. Even great warriors will speak of his car-divisions, so multitudinous are they, as resembling the very ocean or that of the gods, in battle!

Kshattradharman, the son of Dhrishtadyumna, owing to his immature years, as also in consequence of his want of exercise in arms, is, in my judgment, O king, only half a Ratha. That relative of the Pandavas, the mighty bowman Dhrishtaketu, the heroic son of Shishupala, the king of the Chedis, is a Maharatha. That brave ruler of the Chedis will, O king, with his son, achieve feats such as are difficult for even a Maharatha. Kshattradeva, that subjugator of hostile cities, who is devoted to Kshatriya virtues, is, O great king, in my judgment, one of the best Rathas among the Pandavas. Those brave warriors among the Panchalas, viz., Jayanta and Amitaujas and the great car-warrior Satyajit are all, O king, high-souled Maharathas. They will all, O sire, fight in battle like furious elephants. Aja and Bhoja, both endued with great prowess, are both Maharathas. Possessed of great might, those two heroes will fight for the Pandavas. Both of them are endued with great lightness of hand in the use of weapons. Both of them are conversant with all the modes of warfare, both are well-skilled and possessed of firm prowess. The five Kshatriya brothers, O king, who are difficult of being vanquished, and all of whom have blood red banners, are foremost of the Rathas. Kasika, and Sukumara, and Nila, and that other one, viz., Suryadatta, and Sankha, otherwise called Madirashwa, are all in my judgment, the foremost of Rathas. Possessed of every qualification that renders them fit for battle, they are acquainted with all weapons, and all of them are endued with high souls. Vardhakshemi, O king, is in my judgment, a Maharatha.

King Chitrayudha is, in my judgment, one of the best of Rathas. He is, besides, an asset in battle and devotedly attached to the diadem-decked (Arjuna). Those mighty car-warriors, those tigers among men, Chekitana, and Satyadhriti, are two of the best Rathas of the Pandavas in my judgment. Vyaghradatta, O monarch, and Chandrasena also, O Bharata, are without doubt two of the best Rathas, as I think, of the Pandavas. Senabindu, O king, otherwise called Krodhahantri by name, who, O lord, is regarded as equal of Vasudeva and of Bhimasena, will contend with great prowess in battle against your warriors. Indeed, that best of kings, ever boasting of his feats in battle, should be regarded by you, precisely as myself, Drona and Kripa are regarded by you! That best of men, worthy of praise, viz., Kashya, is endued with great lightness of hand in the use of weapons. Indeed, that subjugator of hostile cities is known to me as equal to one Ratha. Drupada's son, Satyajit, young in years and displaying great prowess in battle, should be regarded as equal to eight Rathas. Indeed being Dhrishtadyumna's equal, he is an Atiratha. Desirous of spreading the fame of the Pandavas, he will achieve great feats. Devoted to the Pandavas and endued with great bravery, there is another great Ratha of the Pandavas, viz., king Pandya, that bowman of mighty energy. The mighty bowman Dhridadhanwan is another Maharatha of the Pandavas. O subjugator of hostile cities, that foremost of Kurus, viz., Shrenimat and king Vasudeva are both, in my judgment, Atirathas.”

Bhishma continued,

“O great king, Rochamana is another Maharatha of the Pandavas. He will, O Bharata, contend in battle against hostile warriors, like a second god. That subjugator of foes, the mighty bowman Kuntibhoja of great strength, the maternal uncle of Bhimasena, is, in my judgment, an Atiratha. This mighty and heroic bowman is well-versed and highly skilled in fight. Acquainted with all modes of warfare, this bull among car-warriors is regarded by me as exceedingly competent. Displaying his prowess he will fight, like a second Indra against the Danavas. Those celebrated soldiers that he owns are all accomplished in fight. Stationed on the side of the Pandavas and devoted to what is agreeable and beneficial to them, that hero will, for the sake of his sister's sons achieve extra-ordinary feats. That prince of Rakshasas (Ghatotkacha), O king, born of Bhima and Hidimba, and endued with ample powers of illusion, is, in my judgment, a leader of the leaders of car-divisions. Fond of battle, and endued with powers of illusion, he will, O sire, fight earnestly in battle. Those heroic Rakshasas who are his counsellors or dependents will also fight under him.

These and many other rulers of provinces, headed by Vasudeva, have assembled for the sake of Pandu's son. These, O king, are principally the Rathas, Atirathas, and half Rathas of the high-souled Pandava, and these, O king, will lead in battle the terrible army of Yudhishthira which is protected, again, by that hero, the diadem-decked (Arjuna), who is even like the great Indra himself. It is with them (thus) endued with powers of illusion and fired by the desire of success that I shall contend in battle, expectant of victory or death. I shall advance against these two foremost of car-warriors, Vasudeva and Arjuna, bearing (respectively) Gandiva and the discus, and resembling the sun and the moon as seen together in the evening. I shall, on the field of battle, encounter also those other car-warriors of Yudhishthira (whom I have, mentioned) at the head of their respective troops.

The Rathas and Atirathas, according to their precedence, have now been declared by me to you, and they also that are half Rathas, belonging to you or them, O chief of the Kauravas! Arjuna and Vasudeva and other lords of earth that may be there, all of them, upon whom my eyes may fall, I will withstand, O Bharata! But, you of mighty arms, I will not strike or slay Sikhandin the prince of Panchalas, even if I behold him rushing against me in battle with weapons upraised. The world knows how from a desire of doing what was agreeable to my father, that I gave up the kingdom that had become mine and lived in the observance of the Brahmacharya vow. I then installed Chitrangada in the sovereignty of the Kauravas, making at the same time the child Vichitravirya the Yuvaraja. Having notified my god-like vow among all the kings of the earth, I shall never slay a woman or one that was formerly a woman. It may be known to you, O king, that Sikhandin was formerly a woman. Having been born as a daughter, she afterwards became metamorphosed into the male sex. I shall not, O Bharata, fight against him. I shall certainly smite all other kings, O bull of Bharata's race, whom I may encounter in battle. I will not, however, O king, be able to slay the sons of Kunti!”

Duryodhana said,

“For what reason, O chief of the Bharatas, will you not slay Sikhandin even if you behold him approach you as a foe with arms upraised? You had, O mighty-armed one, formerly told me, “I will slay the Panchalas with the Somakas” O son of Ganga, tell me, O grandsire (the reason of the present reservation)!”

Bhishma said,

“Listen, O Duryodhana, to this history, with all these lords of earth, as to why I will not slay Sikhandin even if I behold him in battle!”

Bhishma then narrated to Duryodhana the story of Amba, and continued,

“If he approaches me bow in hand and desirous of fight, I will not look at him even for a moment nor smite him! This is my vow, known over all the world, viz., that I will not, O son of Kuru's race, shoot weapons upon a woman, or one that was a woman before or one bearing a feminine name, or one whose form resembles a woman's. I will not, for this reason, slay Sikhandin. This is the story that I have ascertained of Sikhandin's birth. I will not, therefore, slay him in battle even if he approaches me weapon in hand. If Bhishma slays a woman, the righteous will all speak ill of him. I will not, therefore, slay him even if I behold him waiting for battle!”

Hearing these words of Bhishma, king Duryodhana of Kuru's race, reflecting for a moment, thought even that behaviour was proper for Bhishma.

Bhishma and others talk about their fighting powers

When the night passed away and morning came, Dhritarashtra’s sons once more, in the midst of all the troops, asked their grandsire, saying,

“O son of Ganga, this army that is ready for fight, of Pandu's son, that abounds with men, elephants, and steeds, that is crowded with Maharathas, that is protected by these mighty bowmen endued with great strength, viz., Bhima and Arjuna and others headed by Dhrishtadyumna and all resembling the very regents of the world, that is invincible and incapable of being withstood, that resembles the unbounded sea, this sea of warriors incapable of being agitated by the very gods in battle, in how many days, O son of Ganga, O you of great effulgence, can you annihilate it, and in what time can that mighty bowman, our preceptor (Drona), in what time also the mighty Kripa, in what time Karna who takes a pleasure in battle, and in what time that best of Brahmanas, viz., the son of Drona, can each annihilate it? You that are in my army are all acquainted with celestial weapons! I desire to know this, for the curiosity I feel in my heart is great! O you of mighty arms, it befits you to say this to me!”

Bhishma said,

“O foremost one of the Kurus, O lord of the earth, you enquire about the strength and weakness of the foe. This, indeed, is worthy of you. Listen, O king, as I tell you the utmost limit of my power in battle, or of the energy of my weapons, or of the might of my arms, O you of mighty arms! As regards ordinary combatants, one should fight with them artlessly. As regards those that are possessed of powers of deception, one should fight with them aided by the ways of deception. Even this is what has been laid down in respect of the duties of warriors. I can annihilate the Pandava army, O blessed monarch, taking every morning ten thousand (ordinary) warriors and one thousand car-warriors as my share from day to day. Cased in mail and always exerting myself actively, I can, O Bharata, annihilate this large force, according to this arrangement as regards both number and time. If, however, stationed in battle, I shoot my great weapons that slay hundreds and thousands at a time, then I can, O Bharata, finish the slaughter in a month.”

Hearing these words of Bhishma, king Duryodhana then asked Drona, that foremost one of Angira's race, saying,

“O preceptor, in what time can you annihilate the troops of Pandu's son?”

Thus addressed by him, Drona said smilingly,

“I am old, O mighty-armed one! My energy and activity have both become weak. With the fire of my weapons I can consume the army of the Pandavas, like Shantanu’s son Bhishma, I think, in a month's time. This is the limit of my power, this is the limit of my strength.”

Then Sharadwat's son Kripa said that he could annihilate the foe in two month's time. Drona's son (Ashwatthama) pledged himself to annihilate the Pandava army in ten nights. Karna, however, acquainted as he was with weapons of high efficacy, pledged himself to achieve that feat in five days. Hearing the words of the Suta's son the son of the ocean-going (Ganga) laughed aloud and said,

“As long, O son of Radha, as you encounter not in battle Partha with his arrows, conch, and bows and rushing to the combat on his car with Vasudeva in his company, so long may you think so! Why, you are capable of saying anything, even what you please!”

Hearing these words (of the leaders of the Kuru army), Kunti's son Yudhishthira, summoning all his brothers, said unto them these words in private. Yudhishthira said,

“The spies I had placed in the army of Dhritarashtra's son, brought me this news in the morning. Duryodhana. asked Ganga's son of great vows, saying, “O lord, in what time can you annihilate the troops of Pandu's sons?” Indeed, the wicked Duryodhana was answered by him in these words, viz., “In a month!” Drona also declared that he could do the same feat in about the same time. Gautama (Kripa) indicated twice that period, as has been heard by us. Drona's son acquainted with weapons of high efficacy declared the period (in his case) to be ten nights. Karna also, acquainted with weapons of high efficacy, asked in the midst of the Kurus, declared that the could complete the slaughter in five days. Therefore, I also, O Arjuna, am desirous of hearing your words, “In what time can you, O Falguni, exterminate the foe?”

Thus addressed by the king, Dhananjaya of curly hair, casting a look upon Vasudeva, said these words,

“All these (Bhishma and others) are high-souled (warriors), accomplished in arms and acquainted with all modes of warfare. Without doubt, O king, they can exterminate (our forces) even thus! Let your heart's anguish, however, be dispelled. I tell you truly that with Vasudeva as my ally, I can, on a single car, exterminate the three worlds with even the immortals, indeed, all mobile creatures that were, are, will be, in the twinkling of the eye. This is what I think. That terrible and mighty weapon which the Lord of all creatures (Mahadeva) gave me on the occasion of my hand-to-hand encounter with him (in the guise of) a hunter, still exist with me. Indeed, O tiger among men, that weapon which the Lord of all creatures use at the end of Yuga for destroying created things, exists with me. Ganga's son knows not that weapon; nor Drona nor Gautama (Kripa); nor Drona's son, O king! How, therefore, can the Suta's son know it. It is not, however, proper to slay ordinary men in battle by means of celestial weapons. We shall (on the other band) vanquish our foes in a fair fight. Then, these tigers among men, O king, are your allies! All of them are well-versed in celestial weapons, and all of them are eager for battle. All of them after their initiation in the Vedas, have undergone the final bath in sacrifices. All of them are unvanquished. They are competent, O son of Pandu, to slay in battle the army of even the celestials. You have for your allies Sikhandin, and Yuyudhana and Dhristadyumna of Prishata's race; and Bhimasena, and these twins, and Yudhamanyu, and Uttamaujas, and Virata and Drupada who are equal in battle unto Bhishma and Drona; and the mighty-armed Sankha, and Hidimba's son of great might; and this latter's son Anjanparvan endued with great strength and prowess; and Shini’s descendant of mighty arms and well-versed in battle, and the mighty Abhimanyu and the five sons of Draupadi! You are yourself, again, competent to exterminate the three worlds! O you that are endued with effulgence equal unto that of Shakra himself, I know it, O Kaurava, for it is manifest, that that man upon whom you may cast your eyes in anger is sure to be annihilated!”

March of Duryodhana’s army

Next morning, under a cloudless sky, all the kings, urged by Dhritarashtra's son, Duryodhana, set out against the Pandavas. All of them had purified themselves by baths, were decked in garlands, and attired in white robes. Having poured libations on fire, caused Brahmanas to utter benedictions on them, they took up their weapons and raised their (respective) standards. All of them were conversant with the Vedas, and endued with great bravery, and had practised excellent vows. All of them were grantors of (other people's) wishes, and all were skilled in battle. Endued with great strength, they set out, reposing confidence on one another, and with singleness of purpose desiring to win in battle the highest regions. First Vinda and Anuvinda, both of Avanti, and Kekayas, and the Bahlikas, all set out with Bharadwaja's son at their head. Then came Ashwatthama, and Shantanu’s son (Bhishma), and Jayadratha of the country of the Sindhu, and the kings of the southern and the western countries and of the hilly regions, and Shakuni, the ruler of the Gandharas, and all the chiefs of the eastern and the northern regions, and the Shakas, the Kiratas, and Yavanas, the Shibis and the Vasatis with their Maharathas at the heads of their respective divisions. All these great car-warriors marched in the second division.

Then came Kritavarman at the head of his troops, and that mighty car-warrior, viz., the ruler of the Trigartas, and the king Duryodhana surrounded by his brothers, and Shala, and Bhurishravas, and Shalya, and Brihadratha, the ruler of the Kosalas. These all marched in the rear, with Dhritarashtra's sons at their head. All these Dhartarashtras endued with great might, uniting together in proper order, and all clad in mail, took up their position at the other end of Kurukshetra, and Duryodhana caused his encampment to be so adorned as to make it look like a second Hastinapura. Indeed, even those that were clever among the citizens of Hastinapura could not distinguish their city from the encampment. The Kuru king caused inaccessible pavilions, similar to his own, to be erected by hundreds and thousands for the (other) kings (in his army). Those tents for the accommodation of the troops were well-planted on an area measuring full five yojanas of that field of battle. Into those tents by thousands that were full of provisions, the rulers of the earth entered, each according to his courage according to the strength he possessed. King Duryodhana ordered excellent provisions to be supplied for all those high-souled kings with their troops consisting of infantry, elephants, and horses, and with all their followers.

As regards all those that subsisted upon mechanical arts and all the bards, singers, and panegyrists devoted to his cause, and vendors and traders, and prostitutes, and spies, and persons who had come to witness the battle, the Kuru king made due provision for all of them.

March of Pandavas’ army

Like Duryodhana, king Yudhishthira also, the son of Kunti and Dharma, ordered out his heroic warriors headed by Dhrishtadyumna. Indeed, he ordered that slayer of foes and commander of force, that leader, steady in prowess, of the Chedis, the Kashis, and the Karushas, viz., Dhrishtaketu, as also Virata, and Drupada, and Yuyudhana, and Shikhandin, and those two mighty bowmen, those two princes of Panchala, viz., Yudhamanyu and Uttamaujas, to set out. Those brave warriors, cased in handsome coats of mail and decked with golden ear-rings, blazed forth like fires on the sacrificial altar when fed with clarified butter. Indeed, those mighty bowmen looked resplendent like the planets in the firmament. Then that bull among men king Yudhishthira, having duly honoured all his combatants, ordered them to march. King Yudhishthira ordered excellent provisions of food for those high-souled kings with their troops consisting of infantry, and elephants and horses, and with all their followers, as also for all those that subsisted on mechanical arts.

The son of Pandu first ordered Abhimanyu, and Brihanta, and the five sons of Draupadi, to march with Dhrishtadyumna at their head. He then despatched Bhima, and Dhananjaya the son of Pandu, in the second division of his forces. The din made by the men moving and running about for harnessing their steeds and elephants and loading the cars with implements of battle, and the shouts of the cheerful combatants, seemed to touch the very heavens. Last of all, the king marched himself, accompanied by Virata and Drupada and the other monarchs (on his side). That army of fierce bowmen commanded by Dhrishtadyumna, hitherto stationed in one place, but now extended into columns for marching, looked like the (impetuous) current of Ganga. Then intelligent Yudhishthira depending on his wisdom, disposed his divisions in a different order, confounding the sons of Dhritarashtra.

The son of Pandu ordered that those mighty bowmen, the (five) sons of Draupadi and Abhimanyu, and Nakula, and Sahadeva, and all the Prabhadrakas, and ten thousand horses, and two thousand elephants, and ten thousand foot-soldiers, and five hundred cars, constituting the first irresistible division of his army, should be placed under the command of Bhimasena. He placed in the middle division of his army Virata and Jayatsena, and those two mighty car-warriors, viz., Yudhamanyu and Uttamauja, the two high-souled princes of Panchala, both endued with great prowess and both armed with mace and bow. In this middle division marched Vasudeva and Dhananjaya. There were (placed) combatants highly accomplished in arms and burning with anger. Amongst them were steeds ridden by brave warriors, and five thousand elephants, and crowds of cars all around. Foot-soldiers in thousands, that were all brave and armed with bows, swords, and maces, marched behind them, as thousand marched before them. In that part of that sea of troops, where Yudhishthira himself was, there were stationed numerous lords of earth. There also were thousands of elephants, and steeds by ten thousands, and cars and foot-soldiers also by thousands. There also marched Chekitana with his own large force, and king Dhrishtaketu, the leader of the Chedis. There also was that mighty bowman, Satyaki, the foremost car-warrior of the Vrishnis, that mighty combatant, surrounded by hundreds and thousands of cars and leading (them to battle)!

Those bulls among men, Kshatrahan and Kshatradeva, mounted on their cars, marched behind, protecting the rear. There (in the rear) were the waggons, stalls, uniforms, vehicles and draft animals. There also were thousands of elephants and horses by tens of thousands. Taking all the invalids and women, and all that were emaciated and weak, and all the animals carrying his treasures, and all his granaries, with the aid of his elephant-divisions, Yudhishthira marched slowly. He was followed by Shauchitti, who steadily adhered to truth and was invincible in battle, and Shrenimat, and Vasudeva and Vibhu, the son of the ruler of Kashi, with twenty thousand cars, and hundred million steeds of high mettle, each bearing scores of bells on its limbs, and twenty thousand smiting elephants with tusks as long as plough-shares, all of good breed and divided temples and all resembling moving masses of clouds. Indeed, these usually walked behind those monarchs. Besides these, the elephants that Yudhishthira had in his seven Akshauhinis, numbering seventy thousand with humour trickling down their trunks and from their mouths, and resembling (on that account) showering clouds, also followed the king, like moving hills.

Thus was arrayed that terrible force of the intelligent son of Kunti. Relying upon that force he battled with Suyodhana, the son of Dhritarashtra. Besides those already named, other men by hundreds and thousands and tens of thousands, in divisions numbering by thousands, followed (the Pandava army), roaring loudly. The warriors by thousands and ten thousands, filled with joy, beat their drums by thousands and blew conchs by tens of thousands!