Beginning of the Mahabharata War

OM! HAVING BOWED down to Narayana, and Nara, the most exalted of male beings, and also to the goddess Saraswati, must the word 'Jaya' be uttered.

Vyasa gives divine vision to Sanjaya

Entering Kurukshetra, the Pandavas endued with great might, along with the Somakas, advanced, desirous of victory, against the Kauravas. Accomplished in the study of the Vedas, all (of them) took great delight in battle. Expectant of success in battle, with their troops (they) faced the fight. Approaching the army of Dhritarashtra's son, those (warriors) invincible in battle, stationed themselves with their troops on the western part (of the plain), their faces turned towards the east. Yudhishthira, the son of Kunti, caused tents by thousands to be set up according to rule, beyond the region called Samantapanchaka. The whole earth seemed then to be empty, divested of horses and men, destitute of cars and elephants, and with only the children and the old left (at home). From the whole area of Jambudwipa over which the sun sheds his rays, was collected that force. Men of all races, assembled together, occupied an area extending for many Yojanas over districts, rivers, hills, and woods. That bull among men, king Yudhishthira, ordered excellent food and other articles of enjoyment for all of them along with their animals. Yudhishthira fixed diverse watch-words for them; so that one saying this should be known as belonging to the Pandavas. That descendant of Kuru's race also settled names and badges for all of them for recognition during time of battle.

Beholding the standard-top of Pritha's son, the high-souled son of Dhritarashtra, with a white umbrella held over his head, in the midst of a thousand elephants, and surrounded by his century of brothers, began with all the kings (on his side) to array his troops against the son of Pandu. Seeing Duryodhana, the Panchalas who took delight in battle, were filled with joy and blew their loud-sounding conches and cymbals of sweet sounds. Beholding those troops so delighted, Pandu's son and Vasudeva of great energy had their hearts filled with joy. Those tigers among men, Vasudeva and Dhananjaya, seated on one car, having felt great joy, both blew their celestial conches. Hearing the blare of Shankhas and the loud blast of the bows belonging unto the two, the combatants ejected urine and excreta. As other animals are filled with fear on hearing the voice of the roaring lion, even so became that force upon hearing those blasts. A frightful dust arose and nothing could be seen, for the sun himself, suddenly enveloped by it, seemed to have set. A black cloud poured a shower of flesh and blood over the troops all around. All this seemed extraordinary. A wind rose there, bearing along the earth myriads of stony nodules, and afflicting therewith the combatants by hundreds and thousands. (For all that), both armies, filled with joy, stood at rest for battle, on Kurukshetra like two agitated oceans. Indeed, that encounter of the two armies was highly wonderful, like that of two oceans when the end of the Yuga is arrived. The whole earth was empty, having only the children and the old left (at home), in consequence of that large army mustered by the Kauravas.

Then the Kurus, the Pandavas, and the Somakas made certain covenants, and settled the rules regarding the different kinds of combat. Persons equally circumstanced must encounter each other, fighting fairly. If having fought fairly the combatants withdraw (without fear of molestation), even that would be gratifying to us. Those who engaged in contests of words should be fought against with words. Those that left the ranks should never be slain. A car-warrior should have a car-warrior for his antagonist; he on the neck of an elephant should have a similar combatant for his foe; a horse should be met by a horse, and a foot-soldier; should be met by a foot-soldier. Guided by considerations of fitness, willingness, daring and might, one should strike another, giving notice. No one should strike another that is unprepared or panic-struck. One engaged with another, one seeking quarter, one retreating, one whose weapon is rendered unfit, uncased in mail, should never be struck. Car-drivers, animals (yoked to cars or carrying weapons) men engaged in the transport of weapons, players on drums and blowers of conches should never be struck.

Having made these covenants, the Kurus, and the Pandavas, and the Somakas wondered much, gazing at each other. Having stationed (their forces thus), those bulls among men, those high-souled ones, with their troops, became glad at heart, their joy being reflected on their countenances.

Seeing then the two armies (standing) on the east and the west for the fierce battle that was impending, the holy Rishi Vyasa, the son of Satyavati, that foremost of all persons acquainted with the Vedas, that grandsire of the Bharatas, conversant with the past, the present, and the future, and beholding everything as if it were present before his eyes, said these words in private unto the royal son of Vichitravirya who was then distressed and giving way to sorrow, reflecting on the evil policy of his sons.  Vyasa said,

“O king, your sons and the other monarchs have their hour arrived. Mustered in battle they will kill one another. O Bharata, their hour having come, they will all perish. Bearing in mind the changes brought on by time, do not yield your heart to grief. O king, if you wish to see them (fighting) in battle, I will, O son, grant you vision. Behold the battle."

Dhritarashtra said,

“O best of regenerate Rishi, I do not like to behold the slaughter of kinsmen. I shall, however, through your potency hear of this battle minutely.”

Upon his not wishing to see the battle but wishing to hear of it, Vyasa, that lord of boons, gave a boon to Sanjaya. (And addressing Dhritarashtra he said),

“This Sanjaya, O king, will describe the battle to you. Nothing in the whole battle will be beyond this one's eyes. Endued, O king with celestial vision, Sanjaya will narrate the battle to you. He will have knowledge of everything. Manifest or concealed, (happening) by day or by night, even that which is thought of in the mind, Sanjaya shall know everything. Weapons will not cut him and exertion will not fatigue him. This son of Gavalgani will come out of the battle with life.

As regards myself, O bull of Bharata's race, I will spread the fame of these Kurus, as also of all the Pandavas. Do not grieve. This is destiny, O tiger among men. It befits you not to give way to grief. It is not capable of being prevented. As regards victory, it is there where righteousness is.”

Nimittakhyana: Reporting of omens seen

That highly-blessed and holy grandsire of the Kurus, having said so, once more addressed Dhritarashtra and said,

“Great will the slaughter be, O monarch, in this battle. I see here also (numerous) omens indicative of terror. Hawks and vultures, and crows and herons, together with cranes, are alighting on the tops of trees and gathering in flocks. These birds, delighted at the prospect of battle, are looking down (on the field) before them. Carnivorous beasts will feed on the flesh of elephants and steeds. Fierce herons, foreboding terror, and uttering merciless cries, are wheeling across the centre towards the southern region. In both the twilights, prior and posterior, I daily behold, O Bharata, the sun during his rising and setting to be covered by headless trunks. Tri-coloured clouds with their extremities white and red and necks black, charged with lightning, and resembling maces (in figure) envelope the sun in both twilights. I have seen the sun, the moon, and the stars to be all blazing. No difference in their aspect is to be noted in the evening. I have seen this all day and all night. All this forbodes fear.

On even the fifteenth night of the lighted-fortnight in (the month of) Kartika, the moon, divested of splendour, became invisible, or of the hue of fire, the firmament being of the hue of the lotus. Many heroic lords of earth, kings and princes, endued with great bravery and possessed of arms resembling maces, will be slain and sleep lying down on the earth. Daily I notice in the sky during night time the fierce cries of battling boars and cats. The images of gods and goddesses sometimes laugh, sometimes tremble, and sometimes again these vomit blood through their mouths and sometimes they sweat and sometimes fall down. O monarch! drums, without being beaten, give sounds, and the great cars of Kshatriyas move without (being drawn by) animals yoked to them. Kokilas, wood-peckers, jaws, water-cocks, parrots, crows, and peacocks, utter terrible cries.

Here and there, cavalry soldiers, cased in mail, armed with weapons, send forth fierce shouts. At sun-rise flights of insects, by hundreds are seen. In both twilights, the cardinal quarters seem to be ablaze, and the clouds, O Bharata, shower dust and flesh. She, O king, who is celebrated over the three worlds and is applauded by the righteous, even that (constellation) Arundhati keeps (her lord) Vasistha on her back. The planet Shani also, O king, appears afflicting (the constellation) Rohini. The sign of the deer in the Moon has deviated from its usual position. A great terror is indicated. Even though the sky is cloudless, a terrible roar is heard there. The animals are all weeping and their tears are falling fast.”

Vyasa continued,

“Asses are taking births in kine. Some are having sexual pleasure with mothers. The trees in the forests are exhibiting unseasonable flowers and fruits. Women quick with child, and even those that are not so, are giving birth to monsters. Carnivorous beasts, mingling with (carnivorous) birds, are feeding together. Ill-omened beasts, some having three horns, some with four eyes, some with five legs, some with two sexual organs, some with two heads, some with two tails, some having fierce teeth, are being born, and with mouths wide open are uttering unholy cries. Horses with three legs, furnished with crests, having four teeth, and endued with horns, are also being born. O king! in your city is also seen that the wives of many utterers of Brahma are bringing forth Garudas and peacocks. The mare is bringing forth the cow-calf and the bitch is bringing forth, O king, jackals and cocks, and antelopes and parrots are all uttering inauspicious cries. Certain women are bringing forth four or five daughters (at a time), and these as soon as they are born, dance and sing and laugh.

The members of the lowest orders are laughing and dancing and singing, and thus indicating direful consequences. Infants, as if urged by death, are drawing armed images, and are running against one another, armed with clubs, and desirous of battle are also breaking down the towns (they erect in sport). Lotuses of different kinds and lilies are growing on trees. Strong winds are blowing fiercely and the dust ceases not. The earth is frequently trembling, and Rahu approaches towards the sun. The white planet (Ketu) stays, having passed beyond the constellation Chitra. All this particularly bodes the destruction of the Kurus.

A fierce comet rises, afflicting the constellation Pushya. This great planet will cause frightful mischief to both the armies. Mars wheels towards Magha and Brihaspati (Jupiter) towards Shravana. The Sun's offspring (Shani) approaching towards the constellation Bhaga, afflicts it. The planet Shukra, ascending towards Purva Bhadra, Shines brilliantly, and wheeling towards the Uttara Bhadra, looks towards it, having effected a junction (with a smaller planet). The white planet (Ketu), blazing up like fire mixed with smoke, stays, having attacked the bright constellation Jeshshtha that is sacred to Indra. The constellation Dhruva, blazing fiercely, wheels towards the right. Both the Moon and the Sun are afflicting Rohini. The fierce planet (Rahu) has taken up its position between the constellations Chitra and Swati. The red-bodied (Mars) possessed of the effulgence of fire, wheeling circuitously, stays in a line with the constellation Shravana over-ridden by Brihaspati.

The earth that produces particular crops at particular seasons is now covered with the crops of every season. Every barley-stalk is graced with five ears, and every paddy-stalk with a hundred. They that are the best of creatures in the worlds and upon whom depends the universe, viz., kine, when milked after the calves have their suck, yield only blood. Radiant rays of light emanate from bows, and swords blaze forth brilliantly. It is evident that the weapons behold (before them) the battle, as if it were already arrived. The hue of weapons and the water, as also of coats of mail and standards, is like that of fire.

A great slaughter will take place. In this battle, O Bharata, of the Kurus with the Pandavas, the earth, O monarch, will be a river of blood with the standards (of warriors) as its rafts. Animals and birds on all sides, with mouths blazing like fire, uttering fierce cries, and displaying these evil omens, are foreboding terrible consequences. A (fierce) bird with but one wing, one eye, and one leg, hovering over the sky in the night, screams frightfully in wrath, as if for making the hearers vomit blood? It seems, O great king, that all weapons are now blazing with radiance. The effulgence of the constellation known by the name of the seven high-souled Rishis, has been dimmed. Those two blazing planets, viz., Brihaspati and Shani, having approached the constellation called Vishakha, have become stationary there for a whole year.

Three lunations twice meeting together in course of the same lunar fortnight, the duration of the latter is shortened by two days. On the thirteenth day therefore, from the first lunation, according as it is the day of the full moon or the new moon, the moon and the sun are afflicted by Rahu. Such strange eclipses, both lunar and solar, forebode a great slaughter. All the quarters of the earth, being overwhelmed by showers of dust, look inauspicious. Fierce clouds, portentous of danger, drop bloody showers during the night. Rahu of fierce deeds is also, O monarch, afflicting the constellation Kritika. Rough winds, portending fierce danger, are constantly blowing. All these beget a war characterized by many sad incidents.

The constellations are divided into three classes. Upon one or another of each class, a planet of evil omen has shed its influence, foreboding terrible dangers. A lunar fortnight had hitherto consisted of fourteen days, or fifteen days (as usual), or sixteen days. This, however, I never knew that the day of new-moon would be on the thirteenth day from the first lunation, or the day of full-moon on the thirteenth day from the same. Yet in course of the same month both the Moon and the Sun have undergone eclipses on the thirteenth days from the day of the first lunation. The Sun and the Moon therefore, by undergoing eclipses on unusual days, will cause a great slaughter of the creatures of the earth.

Indeed, Rakshasas, though drinking blood by mouthful, will yet not be satiated. The great rivers are flowing in opposite directions. The waters of rivers have become bloody. The wells, foaming up, are bellowing like bulls. Meteors, effulgent like Indra's thunder-bolt, fall with loud hisses. When this night passes away, evil consequences will overtake you.

People, for meeting together, coming out of their houses with lighted brands, have still to encounter a thick gloom all round. Great Rishis have said that in view of such circumstances the earth drinks the blood of thousands of kings. From the mountains of Kailasa and Mandara and Himavat thousands of explosions are heard and thousands of summits are tumbling down. In consequence of the Earth's trembling, each of the four oceans having swelled greatly, seems ready to transgress its continents for afflicting the Earth. Fierce winds charged with pointed pebbles are blowing, crushing mighty trees. In villages and towns trees, ordinary and sacred, are falling down, crushed by mighty winds and struck by lightning. The (sacrificial) fire, when Brahmanas pour libations on it, becomes blue, or red, or yellow. Its flames bend towards the left, yielding a bad scent, accompanied by loud reports.

Touch, smell, and taste have, O monarch, become what they were not. The standards (of warriors), repeatedly trembling are emitting smoke. Drums and cymbals are throwing off showers of coal-dust. From the tops of tall trees all around, crows, wheeling in circles from the left, are uttering fierce cries. All of them again are uttering frightful cries of pakka, pakka and are perching upon the tops of standards for the destruction of the kings. Vicious elephants, trembling all over, are running hither and there, urinating and ejecting excreta. The horses are all melancholy, while the elephants are resorting to the water. Hearing all this, let that be done which is suitable, so that, O Bharata, the world may not be depopulated.”

Hearing these words of his father, Dhritarashtra said,

“I think all this has been ordained of old. A great slaughter of human beings will take place. If the kings die in battle observing the duties of the Kshatriya order, they will then, attaining to the regions reserved for heroes, obtain only happiness. These tigers among men, casting away their lives in great battle, will win fame in this and great bliss for ever in the next world.”

Thus addressed by his son Dhritarashtra, that prince of poets, the Muni (Vyasa) concentrated his mind in supreme Yoga. Having contemplated for only a short space of time, Vyasa once more said,

“Without doubt, O king of kings, it is Time that destroys the universe. It is Time also that creats the worlds. There is nothing here that is eternal. Show the path of righteousness to the Kurus, to your kinsmen, relatives, and friends. You are competent to restrain them. The slaughter of kinsmen has been said to be sinful. Do not do that which is disagreeable to me. O king, Death himself has been born in the shape of your son. Slaughter is never applauded in the Vedas. It can never be beneficial. The usages of one's race are as one's own body. Those usages slay him that destroys them. For the destruction of this race and of those kings of the earth it is Time that makes you deviate into the wrong path like one in distress, although you are competent (to walk along the path of righteousness). O king, in the shape of your kingdom has calamity come to you. Your virtue is sustaining a very great diminution. Show what righteousness is unto your sons. O you that are invincible, of what value is that kingdom to you which brings sin to you? Take care of your good name, your virtue, and your fame. You will then win heaven. Let the Pandavas have their kingdom, and let the Kauravas have peace.”

While that best of Brahmanas was saying these words in a sorrowful tone, Dhritarashtra, the son of Ambika, accomplished in speech, once more addressed him, saying.

“My knowledge of life and death is similar to yours. The truth is known to me as regards these. Man, however, in what concerns his own interests, is deprived of judgment. O sire, know me to be one who is an ordinary person. Of immeasurable power you are. I pray you to extend yours towards us. Of soul under complete control, you are our refuge and instructor. My sons are not obedient to me, O great Rishi. My understanding too is not inclined to commit sin. You are the cause of the fame, the achievements, and the inclination for virtue, of the Bharatas. You are the reverend grandsire of both the Kurus and the Pandavas.”

Vyasa said,

“O royal son of Vichitravirya, tell me freely what is in your mind. I will remove your doubts.”

Dhritarashtra said,

“O holy one, I desire to hear from you of all those indications that happen unto those that become victorious in battle.”

Vyasa said,

“The (sacred) fire assumes a cheerful radiance. Its light ascends upwards. Its flame bends towards the right. It blazes up without being smoky. The libations poured on it yield a fragrant scent. It is said that these are the indications of future success. The conches and cymbals yield sounds that are deep and loud. The Sun as well as the Moon gives pure rays. It is said that these are the indications of future success. Crows, whether stationary or on their wings, utter cries that are agreeable. They again that are behind, urge the warriors to advance; while they that are ahead, forbid all advance. Where vultures, swans, parrots, cranes, and wood-peckers utter delightful cries, and wheel towards the right, the Brahmanas say that their victory in battle is certain. They whose divisions, in consequence of ornaments, coats of mail, and standards, or the melodious neigh of their steeds, become resplendent and incapable of being gazed at, always conquer their foes.

They who utter cheerful shouts, those warriors, O Bharata, whose energies are not damped and whose garlands do not fade, always cross the ocean of battle. They who utter cheerful shouts having penetrated into the divisions of the foe, who utter even kind words, to the enemy, and who, before striking, forewarn the foe, win victory. The objects of hearing, vision, taste, touch, and smell, without undergoing any change for the worse, become auspicious. This also is another indication of a victorious army, viz., there is joy among the combatants at all time. This also is another indication of success, viz. the winds that blow, the clouds, and the birds, all become favorable; while the clouds (so favorable) and the rain-bows drop beneficial showers. These, O king, are the indications of armies to be crowned with victory, while O monarch, all these become otherwise in the case of those that are about to be destroyed.

Whether the army be small or large, cheerfulness, as an attribute of the combatants, is said to be a certain indication of victory. One soldier, struck with panic, can cause even a large army to take fright and fly. When an army, struck with panic, takes to flight, it causes even heroic warriors to take fright. If a large army is once broken and put to rout, it cannot like a herd of deer disordered in fright or a mighty current of water be easily checked. If a large army is once routed, it is incapable of being rallied; on the other hand, beholding it broken, even those well-skilled in battle, O Bharata, become heartless. Beholding soldiers struck with fear and flying, the panic spreads in other directions, and soon, O king, the whole army is broken and flies in all directions.

When an army is routed, even brave leaders, O king, at the head of large divisions consisting of the four kinds of forces, are incapable of rallying them. An intelligent man, always exerting himself with activity, should strive (to win success) by the aid of means. It is said that that success which is won by negotiation and other means is the very best. That which is achieved by producing disunion (among the foe) is indifferent. While that success, O king, which is won by battle, is the worst. In battle are many evils, the initial one, as it is said, being slaughter. Even fifty brave men who know one another, who are underpressed, who are free from family ties, and who are firmly resolved, can crush a large army. Even five, six, seven men, who are unretreating, win victory. Vinata's son Garuda, O Bharata, beholding even a large concourse of birds, ask not the aid of many followers (to vanquish them). The strength in number, therefore of an army is not always the cause of victory. Victory is uncertain. It depends on chance. Even they that become victorious have to sustain loss.”

Having said these words unto Dhritarashtra, Vyasa took his departure.

Duryodhana’s army is arrayed in a Vyuha

When the combatants were arrayed according to rule and when they were at rest for battle. Duryodhana, said these words to Duhshasana,

“O Duhshasana, let cars be speedily directed for the protection of Bhishma, and do you speedily urge all our divisions (to advance). That has now come to me of which I had been thinking for a series of years, viz., the meeting of the Pandavas and the Kurus at the head of their respective troops. I do not think that there is any act more important (for us) in this battle than the protecting of Bhishma. If protected he will slay the Pandavas, the Somakas, and the Srinjayas. That warrior of pure soul said, “I will not slay Shikhandin.”

It is heard that he was a female before. For this reason he should be renounced by me in battle. For this, Bhishma should be particularly protected. Let all my warriors take up their positions, resolved to slay Shikhandin. Let also all the troops from the east, the west, the south, and the north, accomplished in every kind of weapon, protect the grandsire. Even the lion of mighty strength, if left unprotected may be slain by the wolf. Let us not, therefore, cause Bhishma to be slain by Shikhandin like the lion slain by the jackal. Yudhamanyu protects the left wheel, and Uttamauja protects the right wheel of Phalguni. Protected by those two, Phalguni himself protects Shikhandin. O Duhshasana, act in such a way that Shikhandin who is protected by Phalguni and whom Bhishma will renounce, may not slay Ganga's son.”

When the night had passed away, loud became the noise made by the kings, all exclaiming, “Array! Array!” With the blare of conches and the sound of drums that resembled leonine roars, with the neigh of steeds, and the clatter of car-wheels, with the noise of obstreperous elephants and the shouts, clapping of arm-pits, and cries of roaring combatants, the din caused everywhere was very great. The large armies of the Kurus and the Pandavas, rising at sunrise, completed all their arrangements. Then when the Sun rose, the fierce weapons of attack and defence and the coats of mail of both your sons and the Pandavas, and the large and splendid armies of both sides, became fully visible.

There elephants and cars, adorned with gold, looked resplendent like clouds mingled with lightning. The ranks of cars, standing in profusion, looked like cities. Bhishma, stationed there, shone brilliantly, like the full moon. The warriors armed with bows and swords and scimitars and maces, javelins and lances and bright weapons of diverse kinds, took up their positions in their (respective) ranks. Resplendent standards were seen, set up by thousands, of diverse forms, belonging to both ourselves and the foe. Made of gold and decked with gems and blazing like fire, those banners in thousands endued with great effulgence, looked beautiful like heroic combatants cased in mail gazed at those standards, longing for battle. Many foremost of men, with eyes large as those of bulls endued with quivers, and with hands cased in leathern fences, stood at the heads of their divisions, with their bright weapons upraised.

Subala’s son Shakuni, and Shalya, Jayadratha and the two princes of Avanti named Vinda and Anuvinda, and the Kekaya brothers, and Sudakshina the ruler of the Kambojas and Shrutayudha the ruler of the Kalingas, and king Jayatsena, and Brihadbala the ruler of the Kosalas, and Kritavarman of Satwata's race, these ten tigers among men, endued with great bravery and possessing arms that looked like maces, these performers of sacrifices with plentiful gifts (to Brahmanas), stood each at the head of an Akshauhini of troops. These and many other kings and princes, mighty car-warriors conversant with policy, obedient to the commands of Duryodhana, all cased in mail, were seen stationed in their respective divisions. All of them, cased in black deer-skins, endued with great strength, accomplished in battle, and cheerfully prepared, for Duryodhana's sake, to ascend to the region of Brahma, stood there commanding ten efficient Akshauhinis. The eleventh great division of the Kauravas, consisting of the Dhartarashtra troops, stood in advance of the whole army. There in the forefront of that division was Shantanu’s son.

With his white head-gear, white umbrella, and white mail, Bhishma of unfailing prowess looked like the risen moon. His standard bearing the device of a palmyra of gold himself stationed on a car made of silver, both the Kurus and the Pandavas beheld that hero looking like the moon encircled by white clouds. The great bowmen amongst the Srinjayas headed by Dhrishtadyumna, (beholding Bhishma) looked like little animals when they would behold a mighty yawning lion. Indeed, all the combatants headed by Dhrishtadyumna repeatedly trembled in fear. These were the eleven splendid divisions of Dhritarashtra’s army. So also the seven divisions belonging to the Pandavas were protected by foremost of men. Indeed, the two armies facing each other looked like two oceans at the end of the Yuga agitated by fierce Makaras, and abounding with huge crocodiles. Never before, was seen or heard of two such armies encountering each other like these of the Kauravas.

Just as the holy Krishna-Dwaipayana Vyasa had said, in that very manner the kings of the Earth, mustered together, came to the encounter. On that day on which the battle commenced Soma approached the region of Pitris. The seven large planets, as they appeared in the firmament, all looked blazing like fire. The Sun, when he rose, seemed to be divided in twain. Besides, that luminary, as it appeared in the firmament, seemed to blaze forth in flames. Carnivorous jackals and crows, expecting dead bodies to feast upon, began to utter fierce cries from all directions that seemed to be ablaze. Every day the old grandsire of the Kurus, and the son of Bharadwaja, rising from bed in the morning, with concentrated mind, said, “Victory to the sons of Pandu” while those chastisers of foes used (at the same time) yet to fight for Dhritarashtra’s sake according to the pledge they had given. Dhritarashtra’s father Devavrata, fully conversant with every duty, summoning all the kings, said these words (unto them).

“You Kshatriyas, this broad door is open to you for entering heaven. Go through it to the region of Shakra and Brahman. The Rishis of olden times have showed you this eternal path. Honour yourselves by engaging in battle with attentive minds. Nabhaga, and Yayati, and Mandhatri, and Nahusa, and Nriga, were crowned with success and obtained the highest region of bliss by feats like these. To die of disease at home is sin for a Kshatriya. The death he meets with in battle is his eternal duty.”

Thus addressed by Bhishma, the kings, looking beautiful in their excellent cars, proceeded to the heads of their respective divisions. Only Vikartana's son Karna, with his friends and relatives, laid aside his weapons in battle for the sake of Bhishma. Without Karna then, Dhritarashtra’s sons and all the kings on his side proceeded, making the ten points of the horizon resound with their leonine roars. Their divisions shone brightly, with white umbrellas, banners, standards, elephants, steeds, cars, and foot-soldiers. The Earth was agitated with the sounds of drums and tabors and cymbals, and the clatter of car-wheels. The mighty car-warriors, decked with their bracelets and armlets of gold and with their bows (variegated with gold), looked resplendent like hills of fire.

With his large palmyra-standard decked with five stars, Bhishma, the generalissimo of the Kuru army, looked like the resplendent Sun himself. Those mighty bowmen of royal birth that were on Dhritarashtra’s side, all took up their positions as Shantanu’s son ordered. (King) Shaibya of the country of the Govasanas, accompanied by all the monarchs, went out on a princely elephant worthy of royal use and graced with a banner on its back. Ashwatthaman, of the complexion of the lotus, went out ready for every emergency, stationing himself at the very head of all the divisions, with his standard bearing the device of the lion's tail. Shrutayudha and Chitrasena and Purumitra and Vivimshati, and Shalya and Bhurishravas, and that mighty car-warrior Vikarna, these seven mighty bowmen on their carts and cased in excellent mail, followed Drona's son behind but in advance of Bhishma. The tall standards of these warriors, made of gold, beautifully set up for adorning their excellent cars, looked highly resplendent.

The standard of Drona, the foremost of preceptors, bore the device of a golden altar decked with a water-pot and the figure of a bow. The standard of Duryodhana guiding many hundreds and thousands of divisions bore the device of an elephant worked in gems. Paurava and the ruler of the Kalingas, and Shalya, these Rathas took up their position in Duryodhana's forefront. On a costly car with his standard bearing the device of a bull, and guiding the very forefront (of his division), the ruler of the Magadhas marched against the foe. That large force of the Easterners looking like the fleecy clouds of autumn was (besides) protected by the chief of the Angas (Karna's son Vrishaketu) and Kripa endued with great energy. Stationing himself in the forefront of his division with his beautiful standard of silver bearing the device of the boar, the famous Jayadratha looked highly resplendent. A hundred thousand cars, eight thousand elephants, and sixty thousand cavalry were under his command. Commanded by the royal chief of the Sindhus, that large division occupying the very forefront (of the army) and abounding with untold cars, elephants, and steeds, looked magnificent.

With sixty thousand cars and ten thousand elephants, the ruler of the Kalingas, accompanied by Ketumat, went out. His huge elephants, looking like hills, and adorned with Yantras, lances, quivers and standards, looked exceedingly beautiful. The ruler of the Kalingas, with his tall standard effulgent as fire, with his white umbrella, and golden crass, and Chamaras (wherewith he was fanned), shone brilliantly. Ketumat also, riding on an elephant with a highly excellent and beautiful hook, was stationed in battle, like the Sun in the midst of (black) clouds. King Bhagadatta, blazing with energy and riding on that elephant of his, went out like the wielder of the thunder. The two princes of Avanti named Vinda and Anuvinda, who were regarded as equal to Bhagadatta, followed Ketumat, riding on the necks of their elephants. Arrayed by Drona and the royal son of Shantanu, and Drona's son, and Bahlika, and Kripa, the (Kaurava) Vyuha consisting of many divisions of cars was such that the elephants formed its body; the kings, its head; and the steeds, its wings. With face towards all sides, that fierce Vyuha seemed to smile and ready to spring (upon the foe).

Soon after, a loud uproar, causing the heart to tremble was heard, made by the combatants ready for the fight. Indeed, with the sounds of conches and drums, the grunts of elephants, and the clatter of car-wheels, the Earth seemed to rend in twain. Soon the welkin and the whole Earth was filled with the neigh of chargers and the shouts of combatants. The troops of Dhritarashtra’s sons and of the Pandavas both trembled when they encountered each other. There (on the field of battle) elephants and cars, decked in gold, looked beautiful like clouds decked with lightning. Standards of diverse forms belonging to the combatants on your side, and adorned with golden rings, looked resplendent like fire. Those standards of Dhritarashtra’s side and theirs, resembled the banners of Indra in his celestial mansions. The heroic warriors all accoutred and cased in golden coats of mail endued with the effulgence of the blazing Sun, themselves looked like blazing fire or the Sun. All the foremost warriors amongst the Kurus, with excellent bows, and weapons upraised (for striking), with leathern fences on their hands, and with standards, those mighty bowmen, of eyes large as those of bulls, all placed themselves at the heads of their (respective) divisions. These amongst Dhritarashtra’s sons protected Bhishma from behind, viz.. Duhshasana, and Durvishaha, and Durmukha, and Dussaha and Vivimshati, and Chitrasena, and that mighty car-warrior Vikarna. Amongst them were Satyavrata, and Purumitra, and Jaya, and Bhurishravas, and Shala. Twenty thousand car-warriors followed them. The Abhishahas, the Shurasenas, the Shibis, and the Vasatis, the Shalwas, the Matsyas, the Ambashthas, the Trigartas, and the Kekayas, the Sauviras, the Kitavas, and the dwellers of the Eastern, Western, and the Northern countries, these twelve brave races were resolved to fight reckless of the lives. These protected the grandsire with a multitudinous array of cars.

With a division that consisted of ten thousand active elephants, the king of Magadha followed that large car division. They that protected the wheels of the cars and they that protected the elephants, numbered full six millions. The foot-soldiers that marched in advance (of the army), armed with bows, swords, and shields, numbered many hundreds of thousands. They fought also using their nails and bearded darts. The ten and one Akshauhinis of Dhritarashtra’s son looked like Ganga separated from Yamuna.

Yudhishthira’s army is arrayed in Vyuha

Seeing the Dhritarashtra divisions arrayed in order of battle, Pandu's son of virtuous soul, king Yudhishthira the just, addressed Dhananjaya, saying,

“Men are informed from the words of that great Rishi Brihaspati that the few must be made to fight by condensing them, while the many may be extended according to pleasure. In encounters of the few with the many, the array to be formed should be the needle-mouthed one. Our troops compared with the enemy's are few. Keeping in view this precept of the great Rishi, array our troops, O son of Pandu.”

Hearing this, that son of Pandu answered king Yudhishthira the just, saying,

“That immovable array known by the name of Vajra, which was designed by the wielder of the thunder-bolt, that invincible array is the one that I will make for you, O best of kings. He who is like the bursting tempest, he who is incapable of being borne in battle by the foe, that Bhima the foremost of smiters, will fight at our head. That foremost of men, conversant with all the appliances of battle, becoming our leader, will fight in the forefront, crushing the energy of the foe. That foremost of smiters, viz., Bhima, beholding whom all the hostile warriors headed by Duryodhana will retreat in panic like smaller animals beholding the lion, all of us, our fears dispelled, will seek his shelter as if he were a wall, like the celestial seeking the shelter of Indra. The man breathes not in the world who would bear to cast his eyes upon that bull among men, Vrikodara of fierce deeds, when he is angry.”

Having said this, Dhananjaya of mighty arms did as he said. Phalguni, quickly disposing his troops in battle-array, proceeded (against the foe). The mighty army of the Pandavas beholding the Kuru army move, looked like the full, immovable, and quickly rolling current of Ganga. Bhimasena, and Dhrishtadyumna endued with great energy, and Nakula, and Sahadeva, and king Dhrishtaketu, became the leaders of that force. King Virata, surrounded by an Akshauhini of troops and accompanied by his brothers and sons, marched in their rear, protecting them from behind. The two sons of Madri, both endued with great effulgence, became the protectors of Bhima's wheels; while the (five) sons of Draupadi and the son of Subhadra all endued with great activity, protected (Bhima) from behind. That mighty car-warrior, Dhrishtadyumna, the prince of Panchala, with those bravest of combatants and the foremost of car-warriors, viz., the Prabhadrakas, protected those princes from behind.

Behind him was Shikhandin who (in his turn) was protected by Arjuna, and who, advanced with concentrated attention for the destruction of Bhishma. Behind Arjuna was Yuyudhana of mighty strength; and the two princes of Panchala, viz., Yudhamanyu and Uttamaujas, became protectors of Arjuna's wheels, along with the Kekaya brothers, and Dhrishtaketu, and Chekitana of great valour.

“This Bhimasena, wielding his mace made of the hardest metal, and moving (on the field of battle) with fierce speed, can dry up the very ocean. There also stay, with their counsellors looking on him, the children of Dhritarashtra.”

This was what Bibhatsu said, pointing out the mighty Bhimasena (to Yudhishthira). While Partha was saying so, all the troops worshipped him on the field of battle with gratulatory words. King Yudhishthira, the son of Kunti, took up his position in the centre of his army, surrounded by huge and furious elephants resembling moving hills. The high-souled Yajnasena, the king of the Panchalas, endued with great prowess, stationed himself behind Virata with an Akshauhini of troops for the sake of the Pandavas. On the cars of those kings were tall standards bearing diverse devices, decked with excellent ornaments of gold, and endued with the effulgence of the Sun and the Moon. Causing those kings to move and make space for him, that mighty car-warrior Dhrishtadyumna, accompanied by his brothers and sons protected Yudhishthira from behind. Transcending the huge standards on all the cars on your side and that of the enemy, was the one gigantic ape on Arjuna's car. Foot-soldiers, by many hundreds of thousands, and armed with swords, spears, and scimitars, proceeded ahead for protecting Bhimasena. Ten thousand elephants with (temporal) juice trickling down their cheek and mouth, and resembling (on that account) showering clouds, endued with great courage, blazing with golden armour, huge hills, costly, and emitting the fragrance of lotuses, followed the king behind like moving mountains. The high-souled and invincible Bhimasena, whirling his fierce mace that resembled a parigha seemed to crush the large army (of Dhritarashtra’s son). Incapable of being looked at like the Sun himself, and scorching as it were, the hostile army (like fire), none of the combatants could bear to even look at him from any neat point.

This array, fearless and having its face turned towards all sides called Vajra, having bows for its lightning sign, and extremely fierce, was protected by the wielder of Gandiva. Disposing their troops in this counter-array against Dhritarashtra’s army, the Pandavas waited for battle. Protected by the Pandavas, that array became invincible in the world of men.

As (both) the armies stood at dawn of day waiting for sunrise, a wind began to blow with drops of water (falling), and although there were no clouds, the roll of thunder was heard. Dry winds began to blow all around, bearing a shower of pointed pebbles along the ground. As thick dust arose, covering the world with darkness. Large meteors began to fall east-wards, and striking against the rising Sun, broke in fragments with loud noise. When the troops stood arrayed, the Sun rose divested of splendour, and the Earth trembled with a loud sound, and cracked in many places, with loud noise. The roll of thunder was heard frequently on all sides. So thick was the dust that arose that nothing could be seen. The tall standards (of the combatants), furnished with strings of bells, decked with golden ornaments, garlands of flowers, and rich drapery, graced with banners and resembling the Sun in splendour, being suddenly shaken by the wind, gave a loud jingling noise like that of a forest of palmyra trees (when moved by the wind). It was thus that those tigers among men, the sons of Pandu, ever taking delight in battle, stood having disposed their troops in counter-array against the army of Dhritarashtra’s son, and sucking as it were, the marrow of Dhritarashtra’s warriors, and casting their eyes on Bhimasena stationed at their head, mace in hand.

Both armies, when arrayed, were equally joyful. Both armies looked equally beautiful, assuming the aspect of blossoming woods, and both armies were full of elephants, cars and horses. Both armies were vast and terrible in aspect; and so also, none of them could bear the other. Both of them were arrayed for conquering the very heavens, and both of them consisted of excellent persons. The Kauravas belonging to the Dhritarashtra party stood facing the west, while the Parthas stood facing the east, at rest for fight. The troops of the Kauravas looked like the army of the chief of the Danavas, while that of the Pandavas looked like the army of the celestials. The wind began to blow from behind the Pandavas (against the face of the Dhartarashtras), and the beasts of prey began to yell against the Dhartarashtras. The elephants belonging to your sons could not bear the strong odour of the temporal juice emitted by the huge elephants (of the Pandavas).

Duryodhana rode on an elephant of the complexion of the lotus, with rent temples, graced with a golden Kaksha (on its back), and cased in an armour of steel net-work. He was in the very centre of the Kurus and was adored by eulogists and bards. A white umbrella of lunar effulgence was held over his head graced with a golden chain. Him Shakuni, the ruler of the Gandharas, followed with mountaineers of Gandhara placed all around. The venerable Bhishma was at the head of all the troops, with a white umbrella held over his head, armed with bow and sword, with a white headgear, with a white banner (on his car), and with white steeds (yoked thereto), and altogether looking like a white mountain. In Bhishma's division were all the sons of Dhritarashtra, and also Shala who was a countryman of the Bahlikas, and also all those Kshatriyas called Ambashthas, and those called Sindhus, and those also that are called Sauviras, and the heroic dwellers of the country of the five rivers. On a golden car unto which were yoked red steeds, the high-souled Drona, bow in hand and with never-failing heart, the preceptor of almost all the kings, remained behind all the troops, protecting them like Indra. Sharadwat’s son, that fighter in the forefront, that high-souled and mighty bowman, called also Gautama, conversant with all modes of warfare, accompanied by the Shakas, the Kiratas, the Yavanas, and the Pahlavas, took up his position at the northern point of the army. That large force which was well protected by mighty car-warriors of the Vrishni and the Bhoja races, as also by the warriors of Surashtra well-armed and well-acquainted with the uses of weapons, and which was led by Kritavarman, proceeded towards the south of the army. Ten thousand cars of the Samshaptakas who were created for either the death or the fame of Arjuna, and who, accomplished in arms, intended to follow Arjuna at his heels all went out as also the brave Trigartas.

In Dhritarashtra’s army were a thousand elephants of the foremost fighting powers. Unto each elephant was assigned a century of cars; unto each car, a hundred horsemen; unto each horseman, ten bowmen; and unto each bowman ten combatants armed with sword and shield. Thus, were Dhritarashtra’s divisions arrayed by Bhishma. Dhritarashtra’s generalissimo Bhishma, the son of Shantanu, as each day dawned, sometimes disposed Dhritarashtra’s troops in the human army, sometimes in the celestial, sometimes in the Gandharva, and sometimes in the Asura. Thronged with a large number of Maharathas, and roaring like the very ocean, the Dhartarashtra army, arrayed by Bhishma, stood facing the west for battle. Illimitable as Dhritarashtra’s army was, it looked terrible; but the army of the Pandavas, although it was not such (in number), yet seemed to me to be very large and invincible since Keshava and Arjuna were its leader.

Beholding the vast Dhartarashtra army ready for battle, king Yudhisthira, the son of Kunti, gave way to grief. Seeing that impenetrable array formed by Bhishma and regarding it as really impenetrable, the king became pale and addressed Arjuna, saying,

“O, mighty-armed Dhananjaya, how shall we be able to fight in battle with the Dhartarashtras who have the Grandsire for their (chief) combatant? Immovable and impenetrable is this array that has been designed, according to the rules laid down in the scriptures, by that grinder of foes, Bhishma, of transcendent glory. With our troops we have become doubtful (of success), O grinder of foes. How, indeed, will victory be ours in the face of this mighty array?”

Thus addressed, that slayer of foes Arjuna answered Yudhisthira, the son of Pritha, who had been plunged into grief at sight of Dhritarashtra’s army, in these words,

“Hear, O king, how soldiers that are few in number may vanquish the many that are possessed of every quality. You are without malice; I shall, therefore, tell you means, O king. The Rishi Narada knows it, as also both Bhishma and Drona. Referring to this means, the Grandsire himself in days of old on the occasion of the battle between the Gods and the Asuras said unto Indra and the other celestials. They that are desirous of victory do not conquer by might and energy so much as by truth, compassion, righteousness and energy. Discriminating then between righteousness, and unrighteousness, and understanding what is meant by covetousness and having recourse to exertion fight without arrogance, for victory is there where righteousness is. For this know, O king, that to us victory is certain in (this) battle. Indeed, as Narada said, There is victory where Krishna is. Victory is inherent to Krishna. Indeed, it follows Madhava. As victory is one of its attributes, so humility is his another attribute. Govinda is possessed of energy that is infinite. Even in the midst of immeasurable foes he is without pain. He is the most eternal of male beings. There victory is where Krishna is. Even he, indestructible and of weapons incapable of being baffled, appearing as Hari in olden days, said in a loud voice unto the Gods and the Asuras, “Who amongst you would be victorious?” Even the conquered who said, “With Krishna in the front we will conquer.” And it was through Hari's grace that the three worlds were obtained by the gods headed by Shakra. I do not, therefore, behold the slightest cause of sorrow in you, you that has the Sovereign of the Universe and the Lord himself of the celestials for wishing victory to yourself.”

Then, king Yudhishthira, disposing his own troops in counter array against the divisions of Bhishma, urged them on, saying,

“The Pandavas have now disposed their forces in counter array agreeably to what is laid down (in the scriptures). You sinless ones, fight fairly, desirous of (entering) the highest heaven.”

In the centre (of the Pandava army) was Shikhandin and his troops, protected by Arjuna. Dhristadyumna moved in the forefront, protected by Bhima. The southern division (of the Pandava army) was protected by that mighty bowman, the handsome Yuyudhana, that foremost combatant of the Satwata race, resembling Indra himself. Yudhisthira was stationed on a car that was worthy of bearing Mahendra himself, adorned with an excellent standard, variegated with gold and gems, and furnished with golden traces (for the steeds), in the midst of his elephant divisions. His pure white umbrella with ivory handle, raised over his head, looked exceedingly beautiful; and many great Rishis walked around the king uttering words in his praise. Many priests, and regenerate Rishis and Siddhas, uttering hymns in his praise wished him, as they walked around, the destructions of his enemies, by the aid of Japas, and Mantras, efficacious drugs, and diverse propitiatory ceremonies. That high-souled chief of the Kurus, then giving way unto the Brahmanas kine and fruits and flowers and golden coins along with cloths proceeded like Shakra, the chief of the celestials.

The car of Arjuna, furnished with a hundred bells, decked with Jambunada gold of the best kind, endued with excellent wheels, possessed of the effulgence of fire, and unto which were yoked white steeds, looked exceedingly brilliant like a thousand suns. On that ape-bannered car the reins of which were held by Keshava, stood Arjuna with Gandiva and arrows in hand, a bowman whose peer exists not on earth, nor ever will. For crushing Dhritarashtra’s sons' troops he who assumes the most awful form, who, divested of weapons, with only his bare hands, pounds to dust men, horses, and elephants, that strong-armed Bhimasena, otherwise called Vrikodara, accompanied by the twins, became the protector of the heroic car-warriors (of the Pandava) army. Like unto a furious prince of lions of sportive gait, or like the great Indra himself with (earthly) body on the Earth, beholding that invincible Vrikodara, like unto a proud leader of an elephantine herd, stationed in the forefront (of the army), the warriors on your side, their strength weakened by fear, began to tremble like elephants sunk in mire.

Unto that invincible prince Gudakesha staying in the midst of his troops, Janardana,

“He, who scorching us with his wrath, stays in the midst of his forces, he, who will attack our troops like a lion, he, who performed three hundred horse-sacrifices, that banner of Kuru's race, that Bhishma, stays yonder! Around him on all sides are the great warriors like the clouds shrouding the bright luminary. O foremost of men, leading your troops, seek battle with that bull of Bharata's race.”

Beholding the Dhartarashtra army approach for fight, Krishna said these words for Arjuna's benefit. The holy one said,

“Cleansing yourself, O mighty-armed one, utter on the eve of the battle your hymn to Durga for (compassing) the defeat of the foe.”

Thus addressed on the eve of battle by Vasudeva endued with great intelligence, Pritha's son Arjuna, alighting from his car, said the following hymn with joined hands. Arjuna said,

“I bow to you, O leader of Yogins, O you that are identical with Brahman, O you that dwells in the forest of Mandara, O you that are freed from decrepitude and decay, O Kali, O wife of Kapala, O you that are of a black and tawny hue, I bow to you. O bringer of benefits to your devotees, I bow to you, O Mahakali, O wife of the universal destroyer, I bow to you. O proud one, O you that rescues from dangers, O you that are endued with every auspicious attribute. O you that are sprung from the Kata race, O you that deserves the most regardful worship, O fierce one, O giver of victory, O victory's self, O you that bears a banner of peacock plumes, O you that are decked with every ornament, O you that bears an awful spear, O you that holds a sword and shield, O you that are the younger sister of the chief of cow-herds, O eldest one, O you that were born in the race of the cowherd Nanda! O you that are always fond of buffalo's blood, O you that were born in the race of Kushika, O you that are dressed in yellow robes, O you that had devoured Asuras assuming the face of a wolf, I bow to you that are fond of battle! O Uma, Shakambhari, O you that are white in hue, O you that are black in hue, O you that has slain the Asura Kaitabha, O you that are yellow-eyed, O you that are diverse-eyed, O you of eyes that have the colour of smoke, I bow to you. O you that are the Vedas, the Shrutis, and the highest virtue, O you that are propitious to Brahmanas engaged in sacrifice, O you that has a knowledge of the past, you that are ever present in the sacred abodes erected to you in cities of Jambudwipa, I bow to you. You are the science of Brahma among sciences, and you that are that sleep of creatures from which there is no waking. O mother of Skanda, O you that possesses the six (highest) attributes, O Durga, O you that dwells in accessible regions, you are described as Swaha, and Swadha, as Kala, as Kashta, and as Saraswati, as Savitra the mother of the Vedas, and as the science of Vedanta. With inner soul cleansed, I praise you. O great goddess, let victory always attend me through your grace on the field of battle. In inaccessible regions, where there is fear, in places of difficulty, in the abodes of your worshippers and in the nether regions (Patala), you always dwell. You always defeat the Danavas. You are the unconsciousness, the sleep, the illusion, the modesty, the beauty of (all creatures). You are the twilight, you are the day, you are Savitri, and you are the mother. You are contentment, you are growth, you are light. It is you that supports the Sun and the Moon and that makes them shine. You are the prosperity of those that are prosperous. The Siddhas and the Charanas behold you in contemplation.”

Understanding (the measure of) Partha's devotion, Durga who is always graciously inclined towards mankind, appeared in the firmament and in the presence of Govinda, said these words. The goddess said,

“Within a short time you shall conquer your foes, O Pandava. O invincible one, you have Narayana (again) for aiding you. You are incapable of being defeated by foes, even by the wielder of the thunderbolt himself.”

Having said this, the boon-giving goddess disappeared soon. The son of Kunti, however, obtaining that boon, regarded himself as successful, and the son of Pritha then mounted his own excellent car. Then Krishna and Arjuna, seated on the same car, blew their celestial conches.

The man that recites this hymn rising at dawn, has no fear any time from Yakshas, Rakshasas, and Pisachas. He can have no enemies; he has no fear, from snakes and all animals that have fangs and teeth, as also from kings. He is sure to be victorious in all disputes, and if bound, he is freed from his bonds. He is sure to get over all difficulties, is freed from thieves, is ever victorious in battle and wins the goddess of prosperity for ever. With health and strength, he lives for a hundred years.

Sanjaya came to know all this through the grace of Vyasa endued with great wisdom. Dhritarashtra’s wicked sons, however, all entangled in the meshes of death, did not, from ignorance, know them to be Nara and Narayana. Nor did they, entangled in the meshes of death, know that the hour of this kingdom had arrived. Dwaipayana and Narada, and Kanwa, and the sinless Rama, had all prevented Dhritarashtra’s son. But he did not accept their words. There where righteousness is, there are glory and beauty. There where modesty is, there are prosperity and intelligence. There where righteousness is, there is Krishna; and there where Krishna is, there is victory.

The combatants of both armies were cheerful then and the flowery garlands and perfumes of both troops emitted equal fragrance. Fierce was the collision that took place when the serried ranks arrayed for battle encountered each other. The sound of musical instruments, mingled with the blare of conches and the noise of drums, and the shouts of brave warriors roaring fiercely at one another, became very loud. Dreadful was the collision caused by the encounter of the combatants of both armies, filled with joy and staring at one another, and the elephants uttering obstreperous grunts.

Arjuna’s despair and Bhagavadgita

Beholding the army of the Pandavas arrayed, king Duryodhana, approaching the preceptor (Drona) said these words:

“Behold, O preceptor, this vast army of the son of Pandu, arrayed by Drupada's son (Dhrishtadyumna), your intelligent disciple. There (in that army) are many brave and mighty bowmen, who in battle are equal to Bhima and Arjuna. (They are) Yuyudhana, and Virata, and that mighty car-warrior Drupada, and Dhrishtaketu, and Chekitana, and the ruler of Kashi endued with great energy; and Purujit, and Kuntibhoja, and Shaibya that bull among men; and Yudhamanyu of great prowess, and Uttamaujas of great energy; and Subhadra's son, and the sons of Draupadi, all of whom are mighty car-warriors. Hear, however, O best of regenerate ones, who are the distinguished ones among us, the leader of army. I will name them to you for (your) information. (They are) yourself, and Bhishma, and Karna, and Kripa who is ever victorious; and Ashwatthaman and Vikarna, and Saumadatta, and Jayadratha. Besides these, are many heroic warriors, prepared to lay down their lives for my sake, armed with diverse kinds of weapons, and all accomplished in battle. Our army, therefore, protected by Bhishma, is insufficient. This force, however, of these (the Pandavas), protected by Bhima, is sufficient. Stationing yourselves then in the entrances of the divisions that have been assigned to you, all of you protect Bhishma alone.”

(Just at this time) the valiant and venerable grandsire of the Kurus, affording great joy to him (Duryodhana) by loudly uttering a leonine roar, blew (his) conch. Then conches and drums and cymbals and horns were sounded at once and the noise (made) became a loud uproar. Then Madhava and Pandu's son (Arjuna), both stationed on a great car unto which were yoked white steeds, blew their celestial conches. Hrishikesha blew (the conch called) Panchajanya and Dhananjaya (that called) Devadatta; and Vrikodara of terrible deeds blew the huge conch (called) Paundra. Kunti's son king Yudhishthira blew (the conch called) Anantavijaya; while Nakula and Sahadeva, (those conches called respectively) Sughosa and Manipushpaka. That splendid bowman, the ruler of Kashi and that mighty car-warrior, Shikhandin, Dhrishtadyumna, Virata, and that unvanquished Satyaki, and Drupada, and the sons of Draupadi, and the mighty-armed son of Subhadra, all these, severally blew their conches. That blare, loudly reverberating through the welkin, and the earth, rent the hearts of the Dhartarashtras. Then beholding the Dhartarashtra troops drawn up, the ape-bannered son of Pandu, rising his bow, when, the throwing of missiles had just commenced, said these words to Hrishikesha.

Arjuna said,

“O you that knows no deterioration, place my car (once) between the two armies, so that I may observe these that stand here desirous of battle, and with whom I shall have to contend in the labours of this struggle. I will observe those who are assembled here and who are prepared to fight for doing what is agreeable in battle to the evil-minded son of Dhritarashtra.”

Thus addressed by Gudakesha, Hrishikesha, placing that excellent car between the two armies, in view of Bhishma and Drona and all the kings of the earth, said,

“Behold, O Partha these assembled Kurus”

And there the son of Pritha beheld, standing (his) sires and grandsons, and friends, and father-in-law and well-wishers, in both the armies. Beholding all those kinsmen standing (there), the son of Kunti, possessed by excessive pity, despondingly said (these words). Arjuna said,

“Beholding these kinsmen, O Krishna, assembled together and eager for the fight, my limbs, become languid, and my mouth becomes dry. My body trembles, and my hair stands on end. Gandiva slips from my hand, and my skin burns. I am unable to stand (any longer); my mind seems to wander. I behold adverse omens, too, O Keshava. I do not desire victory, O Krishna, not sovereignty, nor pleasures.

Of what use would sovereignty be to us, O Govinda, or enjoyments, or even life, since they, for whose sake sovereignty, enjoyments, and pleasures are desired by us, are here arrayed for battle ready to give up life and wealth, viz., preceptors, sires, sons and grandsires, maternal uncles, father-in-laws, grandsons, brother-in-laws, and kinsmen. I wish not to slay these though they slay me, O slayer of Madhu, even for the sake of the sovereignty of the three worlds, what then for the sake of (this) earth? What gratification can be ours, O Janardana, by slaying the Dhartarashtras? Even if they be regarded as foes, sin will overtake us if we slay them. Therefore, it befits us not to slay the sons of Dhritarashtra who are our own kinsmen. How, O Madhava can we be happy by killing our own kinsmen? Even if these, with judgments perverted by avarice, do not see the evil that arises from the extermination of a race, and the sin of internecine quarrels, why should not we, O Janardana, who see the evils of the extermination of a race, learn to abstain from that sin? A race being destroyed, the eternal customs of that race are lost; and upon those customs being lost, sin overpowers the whole race.

From the predominance of sin, O Krishna, the women of that race become corrupt. The women becoming corrupt, an intermingling of castes happen, O descendant of Vrishni. This intermingling of castes leads to hell both the destroyer of the race and the race itself. The ancestors of those fall (from heaven), their rites of pinda and water ceasing. By these sins of destroyers of races, causing intermixture of castes, the rules of caste and the eternal rites of families become extinct. We have heard, O Janardana, that men whose family rites become extinct, ever dwell in hell. Alas, we have resolved to perpetrate a great sin, for we are ready to slay our own kinsmen from lust of the sweets of sovereignty. Better would it be for me if the sons of Dhritarashtra, weapon in hand, should in battle slay me (myself) unavenging unarmed.”

Having spoken thus on the field of battle, Arjuna, his mind troubled with grief, casting aside his bow and arrows, sat down on his car. Then Krishna instructed Arjuna on various spiritual matters and showed him his divine form, which are contained in the spiritual discourse Bhagavadgita. At the end of the conversation, Krishna asked Arjuna,

“Has this, O son of Pritha, been heard by you with mind undirected to any other objects? Has your delusion, (caused) by ignorance, been destroyed, O Dhananjaya?”

Arjuna said,

“My delusion has been destroyed, and the recollection (of what I am) has been gained by me, O Undeteriorating one, through your favour. I am now firm. My doubts have been dispelled. I will do your bidding.”

Yudhishthira seeks boons from the elders in Kuru army

Beholding Dhananjaya then to take up once again (his) arrows and Gandiva, the mighty car-warriors (of the Pandava party) uttered a tremendous shout. Those heroes, viz., the Pandavas and the Somakas, and those who followed them, filled with joy, blew their sea-born conches. Drums, and Pesis, and Karkachas, and cow-horns were beaten and blown together, and the uproar made was very loud. Then, there came the gods, with Gandharvas and the Pitris, and the hosts of Siddhas and Charanas, from desire of witnessing (the sight). Rishis highly blessed came there in a body with him (Indra) of a hundred sacrifices at their head, for beholding that great slaughter.

Then, beholding the two armies, that looked like two oceans, ready for the encounter and continuously moving, the heroic king Yudhishthira, the Just, putting off his coat of mail and casting aside his excellent weapon and quickly descending from his car, with joined hands, proceeded on foot, eyeing the grandsire, with restrained speech, facing the east, towards the direction where the hostile host was (standing). Seeing him proceed (thus), Dhananjaya, the son of Kunti, speedily alighting from his car, followed him, accompanied by his (other) brothers. The Lord Vasudeva also followed him behind. The principal kings too (of his army), filled with anxiety, followed in the same path. Arjuna said,

“What is this act of yours, O king, that abandoning your brothers, you proceed on foot, face eastwards, to the hostile host?”

Bhimasena said,

“Where will you go, O king of kings, having cast off your coat of mail and weapons, towards the warriors of the foe cased in mail, and leaving your brothers, O ruler of earth?”

Nakula said,

“You are my eldest brother, O Bharata, (beholding) you proceeding in this way, fear troubles my bosom. Tell (us), where will you go?”

Sahadeva said,

“When these hostile divisions, terrible and numerous, are here with whom we are to fight, whither do you go, O king, in the direction of our foes?”

Though thus addressed by his brothers, Yudhishthira of restrained speech said nothing but continued to proceed. Unto them (then), the high-souled Vasudeva of great wisdom smilingly said,

“His object is known to me. Having paid his respects to all his superiors (such as) Bhishma, Drona, and Kripa, and Shalya also, he will fight the foe. It is heard in histories of olden times that he who, having paid his respects according to the ordinance unto his preceptors, revered in years and his kinsmen, fights with those that are his superiors, is sure to obtain victory in battle. Even that is my opinion.”

When Krishna was saying this, among the ranks of Dhritarashtra's son, a loud uproar of “Alas!”, and “Oh!” arose, but the other (army) remained perfectly still. Beholding Yudhishthira, the heroic warriors of Dhritarashtra's son conversed with one another saying,

“This one is an infamous wretch of his race. It is plain that this king is coming in terror towards Bhishma's side. Yudhishthira, with his brothers, has become a seeker after (Bhishma's) shelter. When Dhananjaya, however, is (his) protector, and Pandu's son Vrikodara, and Nakula, and Sahadeva also, why does the (eldest) son of Pandu come (here) in fear? Though celebrated in the world, this one, however, could never have been born in the Kshatriya order, since he is weak and his bosom is filled with fear (at the prospect) of battle.”

Then those warriors all praised the Kauravas. All of them, becoming rejoiced, with cheerful hearts waved their garments. All the warriors there (then) censured Yudhishthira with all his brothers and along with Keshava too. Then the Kaurava army, having said “Fie to Yudhishthira”, soon again, became perfectly still,

“What will this king say? What will Bhishma say in reply? What will Bhima boastful of his powers in battle, (say), and what Krishna and Arjuna? What, indeed, has (Yudhishthira) to say?”

Great was the curiosity then of both the armies in respect of Yudhishthira. The king (meanwhile), penetrating the hostile array bristling with arrows and darts, proceeded quickly towards Bhishma, surrounded by his brothers. Seizing his feet with his two hands, the royal son of Pandu then said unto Shantanu’s son Bhishma who was there ready for battle, (these words). Yudhishthira said,

“I salute you, O invincible one. With you we will do battle. Grant (us) your permission in that matter. Give (us) also (your) blessing.”

Bhishma said,

“If, O lord of the earth, you had not, in this battle come to me thus, I would have, O great king, cursed you, O Bharata, for bringing about your defeat. I am gratified (with you), O son. Do battle, and obtain victory, O son of Pandu, What else may be desired by you, obtain you in battle. Solicit also the boon, O son of Pritha, which you desire to have from us. If it happens so, O great king, then defeat will not be yours. A man is the slave of wealth, but wealth is no one's slave. This is very true, O king. I have been bound by the Kauravas with (their) wealth. It is for this, O son of Kuru's race, that like a eunuch I am uttering these words, viz., “Bound I am by the Kauravas with wealth, battle excepted, what do you desire?”

Yudhishthira said,

“O you of great wisdom, do you, desirous of my welfare, from day to day, consult my interests. Do battle, however for the sake of the Kauravas. Even this is always my prayer (to you).”

Bhishma said,

“O king, O son of Kuru's race, what aid can I render you in this? I shall, of course, fight for (your) foes. Tell me what you have to say.”

Yudhishthira said,

“Therefore, O Sire, I ask you, I bow to you, O grandsire, how shall we, in battle, vanquish you that are invincible? Tell me this that is for my benefit, if indeed, you see any good in it.”

Bhishma said,

“I do not, O son of Kunti, see the person who, even if he were the chief of the celestials himself, can defeat me in battle when I fight.”

Yudhishthira said,

“My salutations to you, O grandsire. Therefore, do I ask you (this). Tell us how your own death may be compassed by foes in battle.”

Bhishma said,

“I do not see the person, O sire, who can vanquish me in battle. The time also of my death is not yet. Come to me once again."

Then, Yudhishthira, once more saluting him, accepted Bhishma's words with a bend of his head. That mighty-armed one then proceeded towards the car of the preceptor ( Drona) through the midst of all the soldiers who were eyeing him, accompanied by his brothers. Then saluting Drona and walking round him, the king spoke to that invincible warrior words that were for his own benefit. Yudhishthira said,

“I ask you, O invincible one, how I may fight without incurring sin, and how, with your permission, O regenerate one, I may vanquish all my foes?”

Drona said,

“If, having resolved to fight, you had not come to me (thus), I would have cursed you. O king, for your complete overthrow. I am, however, gratified, O Yudhishthira, and honoured by you, O sinless one. I permit you, fight and obtain victory. I will also fulfil your wish. Say what you have to say. Under these circumstances, battle excepted, what do you wish? A man is the slave of wealth, but wealth is not one's slave. This is quite true, O king! Bound I have been with (their) wealth by the Kauravas! It is for this that like a eunuch I shall fight for the sake of the Kauravas. It is for this that like a eunuch I am uttering these words, Battle excepted, what do you wish? I shall fight for the sake of the Kauravas, but will pray for your victory.”

Yudhishthira said,

“Pray for my victory, O regenerate one, and counsel what is for my good. Fight, however, for the Kauravas. This is the boon solicited by me.”

Drona said,

“Victory, O king, is certain for you that has Hari for your counsellor. I (also) grant you that you will vanquish your foes in battle. Where righteousness is, there is Krishna, and where Krishna is, there is victory. Go, fight, O son of Kunti! Ask me, what shall I say unto you?”

Yudhishthira said,

“I ask you, O foremost of regenerate ones, listen to what I have to say. How shall we in battle vanquish you that are invincible?”

Drona said,

“As long as I will fight, so long victory can never be yours. (Therefore) O king, seek with your brothers, for my speedy slaughter.”

Yudhishthira said,

“Alas, for this, O you of mighty arms, tell (us) the means of your death. O preceptor, prostrating myself I ask you this. (My) salutations to you.”

Drona said,

“The foe, O sire, I see not who may slay me while standing in battle I am engaged in fight, with wrath excited, and scattering (my) arrowy showers continually. Except when at rest for death O king, having abandoned my arms and withdrawn (in Yoga meditation) from surrounding sights, none will be able to slay me. This that I tell you is true. I also tell you truly that I will cast off my arms in battle, having heard something very disagreeable from some one of credible speech.”

Hearing these words of the wise son of Bharadwaja, and honouring the preceptor, (Yudhishthira then) proceeded towards the son of Sharadwat. Saluting Kripa and walking round him, Yudhishthira, accomplished in speech, said these words unto that warrior of great valour. Yudhishthira said,

“Obtaining your permission, O preceptor, I will fight without incurring sin, and permitted by you, O sinless one, I will vanquish all (my) foes.”

Kripa said,

“If having resolved on fight, you had not come to me (thus), I would have cursed you, O king, for your complete overthrow. A man is the slave of wealth, but wealth is no one's slave. This is very true, O king, and bound I have been with wealth by the Kauravas. I must, O king, fight for their sake. This is my opinion. I therefore, speak like a eunuch in asking you, Battle excepted, what do you desire?”

Yudhishthira said,

“Alas, I ask you, therefore, O preceptor, listen to my words.”

Saying this, the king, greatly agitated and deprived of his sense, stood silent. Understanding, however, what he intended to say, Gautama (Kripa) replied to him, saying,

“I am incapable of being slain, O king. Fight, and obtain victory. I am gratified with your coming. Rising every day [from bed] I will pray for your victory, O monarch. I say this to you truly.”

Hearing these words of Gautama, and paying him due honours, the king proceeded there where the ruler of the Madra was. Saluting Shalya and walking round him the king said unto that invincible warrior those words that were for his own benefit. Yudhishthira said,

“Obtaining your permission, O invincible one, I will fight without incurring sin, and permitted by you, O king, I will vanquish (my) valourous foes.”

Shalya said,

“If, having resolved on fight, you had not come to me (thus), I would have, O king, cursed you for your overthrow in battle. I am gratified (with you) and honoured (by you). Let it be as you wish. I grant you permission, fight and obtain victory. Speak, O hero, for what have you any need? What shall I give you? Under these circumstances, O king, battle excepted, what do you desire? A man is the slave of wealth but wealth is no one's slave. This is true, O king. Bound I have been with wealth by the Kauravas, O nephew, it is for this that I am speaking to you like a eunuch. I will accomplish the desire you may cherish. Battle excepted, what do you wish?”

Yudhishthira said,

“Think, O king, daily of what is for my great good. Fight, according to your pleasure, for the sake of the foe. This is the boon that I solicit.”

Shalya said,

“Under these circumstances, say, O best of kings what aid shall I render you? I shall, of course, fight for the sake of (your) enemy, for I have been made one of their party by the Kauravas with their wealth.”

Yudhishthira said,

“Even that is my boon, O Shalya, which was solicited by me during the preparations (for the fight). The energy of the Suta's son (Karna) should be weakened by you in battle.”

Shalya said,

“This your wish, O Yudhishthira, shall be accomplished, O son of Kunti. Go, fight according to your pleasure. I shall look after your victory.”

Having obtained the permission of his maternal uncle, the ruler of the Madra, the son of Kunti, surrounded by his brothers, came out of that vast army.

Vasudeva then went to Radha's son on the field of battle. The elder brother of Gada, for the sake of the Pandavas, then said to Karna,

“It has been heard by me, O Karna, that from hatred of Bhishma you will not fight. Come to our side, O son of Radha, and (stay with us) as long as Bhishma is not slain. After Bhishma is slain, O son of Radha, you may then again engage in battle on Duryodhana's side, if you has no preference for any of the parties.”

Karna said,

“I will not do anything that is disagreeable to Dhritarashtra's son, O Keshava. Devoted to Duryodhana's good, know that I have cast off my life (for him).

Hearing these words (of Karna), Krishna ceased and reunited himself with the sons of Pandu headed by Yudhishthira. Then amid all the warriors the eldest son of Pandu, loudly exclaimed,

“He who will choose us, him we shall choose for our ally!”

Casting his eyes then upon them, Yuyutsu said these words, with a cheerful heart, unto Kunti's son king Yudhishthira the Just,

“I will fight under you in battle, for the sake of you all, with the sons of Dhritarashtra, if, O king, you will accept me, sinless one.”

Yudhishthira said,

“Come, come, all of us will fight with your foolish brothers. O Yuyutsu, both Vasudeva and we all say to you. I accept you, O you of mighty arms, fight for my cause. On you rests, it seems, the thread of Dhritarashtra's line as also his funeral cake. O prince, O you of great splendour, accept us that accept you. The wrathful Duryodhana of wicked understanding will cease to live.”

Yuyutsu then, abandoning the Kurus Dhritarashtra’s sons, went over to the army of the Pandavas, with beat of drums and cymbals. Then king Yudhishthira of mighty arms, filled with joy, again put on his shining coat of mail of golden effulgence. those bulls among men then mounted their respective cars. They counter-arrayed their troops in battle-array as before. They caused drums and cymbals in many hundreds to be sounded. Those bulls among men also set up diverse leonine roars. Beholding those tigers among men, viz., the sons of Pandu, on their cars, the kings (on their side) with Dhrishtadyumna and others, once more set up shouts of joy. Beholding the nobility of the sons of Pandu who had paid due honour to those that were deserving of honour, all the kings there present applauded them highly. The monarchs, talked with one another about the friendship, the compassion, and the kindness to kinsmen, displayed at the proper season by those high-souled personages. “Excellent!”, “Excellent!” were the delightful words everywhere bruited about, coupled with eulogistic hymns about those famous men. In consequence of this the minds and hearts of every one there were attracted towards them. The Mlechchhas and the Aryas there who witnessed or heard of that behaviour of the sons of Pandu, all wept with choked voices. Those warriors then, endued with great energy, caused large drums and Pushkaras by hundreds upon hundreds to be sounded and also blew their conches all white as the milk of cows.