Dhananjay-Chapter 3

 Dhananjay-Chapter 3

Dhanurveda

(1)

“Princes! I am your Acharya Kripacharya. I would henceforth be instructing you in Dhanurveda.” Kripacharya paused for a moment after his preliminary remarks, then asked, “Can any of you define who an Acharya really is?”

“I can, Acharya,” said Yudhishthir Bhaiya, raising his hand.

“Yes, go ahead, Yudhishthir.”

“An Acharya is a tutor who is well versed in all seven armaments.”

“And which are these seven armaments?”

“These comprise the bow-and-arrow, the spinning disc, the spear, the sword, the knife, the mace and hand-to-hand combat.”

“You’re absolutely right, Yudhishthir. Guruji continued, “Does anybody know the classification of armaments based upon the mode of their usage?”

Both Yudhishthir Bhaiya and I raised our hands.

“Go ahead, Arjun,” said Kripacharya.

“These are classified into four, Acharya: ‘Astras’, ‘Shastras’, ‘Pratyastras’ and ‘Paramastras’.’”

“Can you define these?”

“Weapons or armaments that are discharged or despatched – for instance, arrows – are known as ‘Astras’. Those hand-held in combat – for example, swords and knives – are known as ‘Shastras’. Those that are recalled after discharge – like the disc – classify as ‘Pratyastras’ while those that entail a special (often divine or Guru-given) instruction for their being deployed are known as ‘Paramastras’.”

“You are right, Arjun. Be seated.” Kripacharya went on, “‘Paramastras’ are also known as ‘Divyaastras’. These are especially unique in character, entailing as they do a particularly imparted technique for their operation. This technique involves invoking a Mantra.

Acharya further elaborated: “These have also been classified based upon their functions, such as their release, their articulation, their contribution to liberation, and their role in destruction. In the days ahead, I shall instruct all of you in greater detail regarding art and science that constitutes Dhanurveda.”

“As is the case with all the Vedas, Dhanurveda, too, is an elaborate and complex field of knowledge. No one can state with a degree of certainty or authority that he/she has attained absolute mastery over assimilating all that is embedded therein. Several techniques and tactics, Astras, Shastras and Divyastras comprise this comprehensive body of knowledge. I would advise you, O pupils, to, according to your aptitude and inclination, strive to master at least two of the armament techniques. This I would consider sine non qua.” Acharya completed.

Training in bows-and-arrows, the first of the armaments, was compulsory for all. Apart from this, we were all to opt for two further arms each. Bhim Bhaiya, Nakul and I opted for the sword and the mace, besides, of course, the compulsory curriculum. Yudhishthir Bhaiya and Sahdev chose the spear and the sword. The Kaurava brothers and Karna, too, exercised their choice in accordance with their inclinations. Our Guru Kripacharya commenced our education and training, which we took up with diligence and dedication.

He instructed us as to the shape, texture, size, weight and other parameters of the various armaments we were being trained in. Also, we were taught how to use, maintain and store our weaponry.

My skills as a bowman were being refined on a continuing basis. This was cause for satisfaction for Gurudev and a matter of pride for my brothers.

Our revered tutor Kripacharya instructed his pupils in detail regarding the diverse techniques of archery – such as lining up and research of targets, allure, distraction, tension of the bowstring, assembly etc.

Pitamah was an occasional visitor to the Ashram. He used to test us out as well! Being an archer himself, he had a particularly soft corner for me. He was truly impressed by my skills and accuracy.

Along with me, the other pupil who showed great potential as an archer was Karna. We were natural competitors, and hence ideal foil for each other. It was his constant endeavour to vanquish me.

Once our talents had attained a certain maturity, Gurudev prepared to introduce us to Divyaastras.

“Can anybody tell me what this is?” Gurudev had a very unusual looking arrow in his hand. It seemed longer and more robust than an ordinary arrow. Its tip was not sharpened, but was rather shaped like a cylinder. Its rear end was also nothing like that of a conventional arrow.

“It looks like a special kind of arrow, Revered Tutor,” said I.

“Yes indeed it is. This is a Divyaastra or Divine Weapon.” Hearing this, a thrill gripped us all at the prospect of being trained in the use of these rare armaments.

“What is the speciality of this weapon, Acharya?” queried Karna.

“Let me first brief you regarding Divyaastras. We will then deal with this arrow specifically.” Kripacharya resumed, “The Divyaastras are of two types. The first type is mechanical, and the second molecular. The mechanical Divyaastras are operated using a suitable instrument. Two types of arrangements are available here. In the first, the arrows are propelled on their own, while in the second they are combined with certain chemicals.”

Then, picking up the Divyaastra in his hand: “This Divyaastra uses a combination of arrows alone. After aligning this with the target, twenty arrows can be simultaneously released. More advanced Divyaastras of this type can release fifty, a hundred or two hundred arrows simultaneously. Depending upon the payload, you will find the Divyaastra to be heavier and bulkier. Also, the arrows will be of a smaller size. These are the simplest type of Divyaastras to operate. They are also plentifully available. Having said this, only an accomplished archer can operate these.”

I queried, “What is the maximum number of arrows that can be assembled in such an arrangement, Acharya?”

“No maximum limit as such has been set. If one wants, he can assemble even more than two hundred arrows. But in that case, not only would the Divyaastra be very bulky and heavy, each arrow would be of an extremely small size. Also, the velocity of the arrows would be impeded. Therefore, it is best to confine oneself to twenty, fifty, or at most one hundred arrows.

“Understood, Guruji,” I said.

“Tell us about the second kind of mechanical Divyaastra, Acharya,” said Karna.

“The second types of Divyaastras bring chemicals into play. Using which, effects are created to simulate fire, smoke, water etc. Such Divyaastras take their names from the effects they produce. For example, Aagneyaastra (for fire), Vaarunaastra (for water). Assembling and operating these is fairly difficult. An accomplished Guru has to play a role here. For this reason, these are not seen all that frequently.”

Kripacharya held out the armament to us, to get a ‘hands-on’ feel of the same. I was thrilled to the core, contemplating: “Using this, I will be able to release from fifty to two hundred arrows at once!”

The next question came from Yudhishthir Bhaiya: “What are molecular Divyaastras like, Acharya?”

“These are not dissimilar to the mechanical ones. Only, when the projectile emerges from those, owing to air resistance and friction, a massive explosion takes place. Along with the explosion, there emerge hundreds of super heated iron filings which act as devastating missiles. Also witnessed is a ball of fire. While facing a large number of adversaries alone, a warrior would find these Divyaastras extremely effective. These armaments, however, are fairly difficult to control.  That said, suitable regulators are installed in the launcher for this purpose.”

He further went on: “Some of these Divyaastras include Brahmaastra, Paashupat, and Narayanaastra. These constitute highly specialized weaponry, which we are unable to compile. This is a task within the abilities of only the Devas. Lord Indra, the Ruler of Amaraawati, has in his armoury several molecular Divyaastras.”

“So does that mean, Acharya, that none in the land of the Aryas is in possession of these kind of  Divyaastras?” I asked.

“Not necessarily. Although these are almost impossible to compile, some beings have received these as boons from the Devas. Several Gurus who have been beneficiaries in this manner have also shared these with their pupils. Your own Pitamah is also in possession of the Brahmaastra. Lord Parshuraam had granted the same to him.”

“How are these Divyaastras operated?” asked Yudhishthir Bhaiya.

“Several activities need to be monitored and controlled here. Thus, every Divyaastra has a standard operating procedure. The techniques, steps and procedures have to be memorized in the form of a Mantra. But you must remember that most important is the ability to have command over the handling of your bow, as also to be able to get your target in its sights accurately and effectively. Without this even a Divyaastra can prove futile!”

“The other thing to not lose sight of is that Divyaastras can be unwieldy and heavy to handle; as such, they can only be mounted on a very large bow. To operate which, the archer has to be able bodied and strong. This must be accomplished by rigorous exercise. Therefore, continuous practice is the path to success in archery. I shall be tutoring you in the operation of the first type of mechanical Divyaastras.”

 

(2)

 

With the passage of time, our training progressed towards completion. We were becoming increasingly more accomplished in the management of various armaments.

Bhishm Pitamah was a pupil of Lord Parshuraam. During his youth, he had also engaged with him in a duel from which he had emerged unvanquished. As such, he had scaled the peak of the art of archery. Lord Parshuraam, on his part, was considered the best archer this world had seen, save only Lord Ram, the Lord of Ayodhya. Not only was he an unfailing marksman, he was also known for his expertise in handling Divyaastras.

Perfectionist that he was, Pitamah was not satisfied with the training imbibed by us from Kripacharya. He wanted us to specialize further. He wanted to put us at the disposal of a Guru who would, in addition to raising our levels in armaments’ training, ingrain within us knowledge of the Vedas. He knew that there was no Guru in existence who could come anywhere close to Lord Parshuraam. But having been a disciple who had engaged in a duel with his tutor, he did not see Lord Parshuraam acceding to his request to bestow his skills upon the princes of Hastinapur.

Even as Pitamah was mulling over a suitable Guru for our further education and training, he was visited by a happy coincidence. Guru Kripacharya showed up at his door accompanied by another Acharya.

Introducing himself, the accompanying Acharya said, “I am Dronacharya, Maharishi Bharadwaj’s son and the pupil of Guru Agnivesh and Lord Parshuraam.”

Pitamah couldn’t believe his luck! “Parshuraam’s pupil! So we’re like brothers-in-arms!” he said, embracing Dronacharya. He accorded the visitor a warm welcome. Over the next few days, an Ashram came up on the outskirts to the North of Hastinapur in a hamlet named Ujjayanik. And the princes of Hastinapur were given over to Guru Drona’s charge.

Before commencing our tutelage on the first day, Guru Drona addressed us thus: “Princes! After you graduate from your training, I would like you to repay me by carrying out a task I have designated for you. Would you be able to accomplish that task for me?” We were all taken aback, and too baffled to reply at once. Our minds were assailed by diverse questions: What could this task be? And how difficult to carry out?

At that moment, recalled to my mind was my father’s advice preparatory to his sending us into the tutelage of Guru Shuka. “Sons, the one thing you must always bear in mind is that a Guru, for a pupil, should be akin to an incarnation of God. The pupil should worship him as he would God. A Guru should be the ultimate repository of devotion for a pupil.”

I had never been able to forget these words. Today, therefore, I was relieved from my dilemma, and promptly answered: “Gurudev, I vow and undertake that I shall do your bidding.” He drew me close to himself and placed an affectionate hand on my head. His contentment shone in no uncertain terms from his visage.

As a rule, Guru Drona’s was a grave and sombre persona. His thoughts would seemingly be churning in his heart, and occasionally he would gaze off into the distance as if immersed in some deep ruminations of his own.

Human feelings are, I feel, immensely strong, and no one is exempt from their influence. Affection is one such human emotion, which, once it takes root in a being, can be overpowering. In my view, the two salient reasons behind it are suzerainty and recompense. Whenever we feel a person is, entirely or in part, ‘ours’, affection for such a person is bound to take root in us. This was, possibly, the reason for Guru Drona becoming increasingly attached to me.

Our conduct with our beloved ones inevitably gives rise to expectations. The attachment is, in fact, rooted in such expectation(s). As each of the duo sees its expectations being met by the counter-party, they are, naturally, drawn closer to each other. Whenever Guru Ji instructed us, I would focus steadfastly on his lessons. Not only would I strive to imbibe his lessons with care and concentration, I would thereafter also make sure to practice  the various moves comprised in his tutelage with all the power at my command. Thus, I was living up to his expectations, and vice versa. Consequently, our Guru-Shishya bonding* was becoming progressively stronger.

 

*.Guru-Shishya bonding – ‘Guru-Shishya Parampara’ is an age-old tradition in India which reinstates a sense of belongingness towards one’s teacher and worshiping the Guru as God.

Besides some cooks to take care of the needs of its inmates, the Ashram had no other domestic helpers. All of us had to carry out our respective chores on our own. We, the Pandava brothers, fitted well into this routine, thanks to our past experience. Despite the initial hiccups, our Kaurava cousins, too, soon came to grips with this requirement.

We would rise every morning in Brahma Muhurat**. After taking care of our daily ablutions, we would report to Guru Ji who would take us through half an hour of prayers followed by one hour of yoga. It would then be time to break for breakfast. After this, would commence a two-hour session of study of the Vedas, which would conclude mid-morning.

This would be followed by a session of Dhanurveda study, which would last for two hours. Thereafter, we would partake lunch and rest for an hour. We would then have another two hour session studying Dhanurveda, which would conclude in the afternoon. The evening was set aside for sporting activities. These would continue until sundown, when we would have an early dinner and retire to bed. The princes of Hastinapur thus had a fairly taxing routine!

 

(3)

 

Guru Dronacharya asked: “What is objective behind the study of Dhanurveda?”

Duryodhan stood up to reply: “To learn about the control and operation of arms and armaments.”

“And what would that accomplish?”

“We could defeat others in battle.”

“And why do you want to vanquish others?”

** Brahma Muhurat – A period one-and-a-half hours prior to sunrise.

A hesitant Duryodhan replied: “To expand the boundaries of one’s kingdom.”

“Would anybody else like to answer?” Guru Ji offered.

“In order to protect the interests and well-being of his subjects, a ruler must necessarily be strong. The study of Dhanurveda imparts this strength to us,” I volunteered.

“Duryodhan and Arjun, both be seated. Yudhishthir! would you like to say something?”

“The strength of a kingdom’s ruler is necessary not only in wartime, but also to maintain peace in normal times,” opined Bhaiya. “There exist on this earth both positive as well as negative forces. The negative forces have to be fought with physical acumen, skill and strength. For instance, to fight the demons (Asuras), the Devas have to take up arms.”

“Very well, sit down.” Guru Ji elaborated: “The fundamental fact that the study of Dhanurveda imparts strength to us was correctly stated by all of you. I would expand this to say that all facets of education and training make us stronger. As you may be aware, Dhanurveda is a subsidiary Veda derived from the Yajur Veda. In fact, the ultimate objective of all the four Vedas and the subsidiaries derived therefrom is to promote Dharma and thereby make meaningful the lives of humanity. There shall be peace only if Dharma prevails. Only then can humankind lift itself to a state comprising an elevated, progressive life. It is Dharma that teaches us how to live life in a divine, beautiful and meaningful way. It is Dharma which instructs us as to which deeds are advisable and which deplorable while eking out this human existence.”

After a brief pause, Guru Ji resumed: “The teaching of Dhanurveda is not to gain strength to wage war on others alone, but rather to work for the upholding of Dharma and justice. If your skills are applied to the furthering of this wider cause, then you should feel you have truly imbibed strength from Dhanurveda. Any person waging war for the furtherance and protection of Dharma and justice would find himself imbued with an inner strength. Therefore, whenever his strength and skills are applied in the cause of Dharma, he meets with true success. Else, howsoever strong a person may be, he must come face-to-face with defeat one day! Therefore, whenever you contemplate an act, be sure to think it through. Consider its various ramifications. Contemplate whether it promotes the cause of, and is in accordance with, Dharma or not.”

To be sure, our Guru Kripacharya had also instructed us in Dhanurveda. We had been made conversant with how to control and operate various kinds of armaments. But what Guru Dronacharya was imparting to us was, truly, a higher level of education and training, albeit related to Dhanurveda. He had distilled the very essence of Dhanurveda for us. He would go to the root of every topic of instruction, and educate us as to its origin, fundamentals, and application in practical life. This was “true education”, entailing as it did the transfer of academic learning to the canvas of life.

 

(4)

 

The reputation of Guru Dronacharya as a tutor was rapidly spreading far and wide. Princes from faraway kingdoms like Vrishnivanshi and Andhakvanshi started arriving to benefit from his tutoring. Duryodhan was not happy with the arrival of these other pupils. But there was nothing he could do about it.

One morning, just as we were about to commence our lessons, a youth entered the Ashram. He was perhaps three or four years older than me. From his attire, it appeared that he was a forest dweller. Prostrating himself before Guruji, he introduced himself: “Revered Acharya, I am Eklavya, son of the tribal king Hiranyadhanu.”

“May you live long,” was Guru Ji’s customary response.

Eklavya continued: “Acharya, having heard of your formidable reputation, I have come here with a view to being enrolled as your pupil.”

Duryodhan, present there, voiced his serious objection thus: “Guru Ji, how can you take a forest dweller under your wing like this? This Ashram was constructed with the avowed objective of instructing the princes of Hastinapur. Already, you have admitted princes from other kingdoms...”

“Duryodhan is correct, Eklavya. It would not be possible for me to include you amongst my pupils.”

“But why so, Acharya? I can assure you that you would not for a moment regret taking me under your wing.” After a slight pause, Eklavya continued: “If you wish, I am willing to be tested for the quality of my skills as an archer.”

“I am not doubting the quality or level of your skills, Eklavya. But my appointment is limited to training the princes of Hastinapur in this Ashram. I cannot therefore impart training to anybody else.”At this outright refusal by Guru Ji, a disappointed Eklavya departed.

 

(5)

 

Seeing me shouldering my bow, Bhim Bhaiya asked: “Aren’t you coming to play, Arjun?” The afternoon lessons having concluded, it was the evening time-slot for play. We brothers had already rested and then refreshed ourselves with some awesome sweetmeats sent by Mother.

“No, Bhaiya,” I replied. “I intend to put in some more practice.”

“You’re getting obsessed with your bow and arrow,” Bhim Bhaiya chided me. “Participate in some other sporting activity also.” I kept quiet.

“Never mind, Bhim. Let Arjun concentrate on what he likes doing most,” interjected Yudhishthir Bhaiya.

“I, too, wish to join Arjun in practice, Bhaiya,” Sahdev pleaded.

“Very well,” said Yudhishthir Bhaiya, exiting the cottage with Bhim and Nakul.

Sahdev and I headed for the woods behind our dwelling place. We chose this venue as the regular location was, at this time, engaged by the other princes for their play and sports.

We had carefully selected our spot in the woods. We had designated two trees, which were at a distance of approximately a hundred paces from each other. Sahdev and I would each stand next to one tree each. I shot arrows at the tree next to Sahdev, who then promptly dug out those arrows and aimed for the tree I was standing close to. We were able to thus optimize the arrows used, as also work as a team, in this manner.

Shortly before sunset, we prepared to return to base. As we approached our dwelling place, my attention was attracted to Guru Dronacharya’s cottage. I observed that he was instructing his son Ashwatthaama in archery. Curious, I mooted to Sahdev that we try and observe what Guruji was engaged in. But he pleaded tiredness. I therefore waved him on his way, proceeding on my own to Guru Ji’s cottage.

Ashwatthaama, like me, was very  keen on archery. As I approached, Guru Ji beckoned to me. “Come along, Arjun, you too learn this,” he said. “I am instructing Ashwatthaama in the use of setting a target based on sounds! The technique is known as Shabd-Bhedi. Both of you are already proficient at aiming at targets with very small dimensions. This is the second part of the technique, which aims at associating a sound emitted by the target and taking aim and striking the target based on this.”

It now became routine for Ashwatthaama and me to come to Guru Ji during the time ordinarily set aside for play and sports in the evening, and engage in specialized training to hone our skills further. Ashwatthaama, however, didn’t seem too pleased with the idea of his father including me in these bespoke sessions which would otherwise have been reserved for him. This resulted in us growing a bit distant from each other.

Dinner over, the Kauravas and the Pandavas were asleep. All, that is, except me, who was finding sleep hard to come by. In the mantle of silence enveloping the Ashram, my mind grappled with restless thoughts. What would the future of Hastinapur be? From our encounter with those villagers, it had seemed that they set great store by pinning their hopes on the Pandavas for providing the kingdom good governance in the days to come. Whom will King Dhritraashtra designate as his successor from amongst his sons and nephews? It would surely be such appointee who would ascend the throne in due course...

Memories came flooding back to me of my conversation with Kaka Vidur the other night regarding Hastinapur’s succession stakes. Oh, I reflected, had but Pitamah consented to be the ruler of Hastinapur! How different everything would have been for the kingdom and its subjects! Pitamah’s fame and glory would have percolated to the corners of the earth! There is none to match him in valour to this day. Even in the evening of his life, he would be a formidable opponent for anyone to challenge in battle!

My imagination, fired up as it was, started recreating in my mind the famed encounter between Pitamah and Parshuraam. Having never seen Parshuraam in person, I could only mentally create an image of him. My mind continued its meandering. Could I aspire to become an archer of Parshuraam and Pitamah’s level? Indeed, everything can be accomplished and made possible by diligent practice and hard work.

After all, Guru Shuka, Pitamah, Kripacharya and Dronacharya are all impressed by my prowess. Then why can’t I attain the levels of proficiency these two idols straddle? And why emulate just them? Many years prior was born Lord Ram, the greatest archer Creation has ever seen! Can anyone really emulate Him?

At this, images of the battle between Lord Ram and Raavan began swimming before my eyes. How rapidly does Lord Ram source arrows from his quiver, load them onto his bow, and despatch them with unerring accuracy! Everything would happen faster than the eye could detect...how efficiently Lord Ram manages Divyaastras! Truly, was there ever, or will there ever be, an archer to rival Him?

Awake now, I leapt out of bed and, taking up my bow and quiver of arrows, crept out into the night. Soothing moonlight beckoned me as I hastened towards the practice area. One and only one thought reverberated within my deepest recesses: “Arjun, you have no time to sleep. You have a mission to accomplish before you can think about rest and sleep.”

With every fibre of my being in sharp focus, I sent a shower of arrows hissing towards their targets. The silence of the night was shattered, even as I myself remained absolutely impervious to my surroundings.

Just then, I heard: “Very well done, Arjun!”

I turned to see Guru Dronacharya observing me. I halted as he moved from near a nearby tree to approach me.

“Arjun! From the very first day, I have been extremely impressed with your archery skills. Having observed your talent and diligence, I can unhesitatingly say that once you complete your training, there will be no archer to match you on this earth.” The hand he placed on my shoulder was testimony to the depth of his feelings.

 

(6)

 

One day, Guru Ji requisitioned for the Ashram a set of battle-worthy horses, as also some chariots with charioteers.

Commencing our lessons, he said, “Princes! Thus far, you have practised warfare from either a stationary or a walking position. However, you need to simulate actual battle conditions where warriors are on horseback or riding chariots. Whichever way you’re mounted, you will also be moving at a rapid pace. Effectively aiming at a target can be very challenging, under these circumstances. Additionally, a chariot-mounted warrior, while attacking the enemy, has also to protect his own chariot and charioteer. Therefore, let us now proceed to carry out your training for those conditions. I will also be training you in military operations and the arraying of forces in formations.”

This was indeed a thrilling moment for us!

“Guru Ji, when we engage in warfare mounted on a chariot, it is the charioteer who steers the chariot, isn’t it? Therefore, the role of a charioteer must be very key in battle?” I queried.

“You’re absolutely right there, Arjun. The charioteer’s role in a war-like situation cannot be overstated. With his deft skills in piloting his chariot, he makes the task of a warrior so much more manageable…”

“How is a charioteer’s security ensured, Guru Ji?” I asked.

“A charioteer  protects himself by wearing armour on his body and a helmet on his head. Besides, the armoured plating of the chariot affords him protection up to his chin. However, in the event of the competing warrior being very skilful or enjoying a locational advantage such as height, the charioteer can become vulnerable. The responsibility for protecting a charioteer rests with the chariot-borne warrior, as also the side-guards.”

Karna had a question: “What are side-guards, and what role do they play?”

“Side guards are soldiers specially designated to protect the chariot and charioteer. Their main task is to protect the chariot’s wheels from attacks from its sides. They are generally horsemen who flank the chariot on both sides. They are equipped with very large shields for this purpose. They protect not just the wheels, but the occupants of the chariot as well. Generally, two side-guards are appointed on each flank of a chariot. But this number can be changed based on the perception of the chariot-mounted warrior.”

“Guru Ji, the steeds driving a chariot are also vulnerable in battle, aren’t they?” said Yudhishthir Bhaiya.

“Yes indeed, they are. So, special care is taken for their protection as well.”

“In what manner, Guru Ji?”

“As for warriors, there is armour designed for horses as well. These allow the steeds’ eyes, nostrils and legs to function, while protecting their rear and top from injury. But they’re still vulnerable, and the chariot-bound warrior and the side-guards are still tasked with an onerous responsibility of protecting them.”

After a pause, Guru Ji proceeded: “In the days to come, you would all be trained and educated as to these aspects, in greater detail.”

 

(7)

 

As, with the passage of time, I became increasingly familiar with the intricacies of Dhanurveda, the desire to learn more and more about it only grew.

I became indifferent to sports, food, and even recreation and leisure. Every moment, I felt like my entire persona had been condensed into only one word – archer. Ever since the commencement of our new training session, my entire focus was on mastering the striking of moving targets.

One day, a hunting expedition to the forest was organized for all the princes. Some were on horseback, and some were riding chariots. This, Guru Ji felt, would be a good opportunity to test out our skills in being able to strike moving targets. As the hunt progressed, the participants peeled off in batches of four or five each as they continued to chase their respective preys.

I gave chase to a deer on my horse, and soon discovered it incomparable where acceleration and rapid change in its trajectory are concerned. I pursued it far and long, and soon found myself on my own. Eventually, I was able to pin down my prey. Next, I also despatched a boar and some flying birds before turning back from my hunt.

On my way back, I encountered a group of seven or eight Kaurava brothers gathered in a circle, gazing at something with utmost curiosity. Nakul was also part of the group. I approached nearer only to find that the object of their attention was a dog belonging to Vikarna, one of the Kaurava brothers. I beheld an amazing sight. The dog’s mouth had been pierced by several arrows, but in such a way that the mouth was still open, but appeared to be sewn by the arrows! The archer had fired off his arrows from the sides of the dog’s mouth. Passing over his teeth, they had emerged from the other side of the mouth, while leaving its mouth totally ubscathed! He was therefore unhurt, but still immobilized into speechlessness…

This kind of marksmanship calls for an extremely high level of efficiency and practice. For which reason, the eyes of all those gathered were wide with admiration, as also curiosity as to who the marksman could be. I was awestruck as well, and felt the urge to come face to face with whosoever this archer was.

We all set out together to trace this ‘mystery bowman’. We soon found ourselves in a clearing. There, we observed an archer leaning against a tree trunk and showering arrows at a target set 200-300 paces away. He was totally lost in what he was doing, his other remarkable feature being a distinctive fringe of hair on his head.

As we got nearer, I recognized him as the forest dweller whose tutelage had been refused by Guru Dronacharya. I could not recall his name, but struck up a conversation with him nevertheless.

“Aren’t you the lad who came down the other day to Guru Dronacharya’s Ashram to enrol under him?” I asked.

Without being put out, he answered: “That is right. My name is Eklavya. And I reckon you are all princes who are his pupils?”

“Yes. My name is Arjun. And this is Vikarna, this is Yuyutsu, this is Nakul...” I introduced my brothers.

“And what are you doing out in this forest?” he asked.

“We were out on a hunt, when we noticed this dog and how its mouth had been sewn up...we were consumed by a desire to meet the archer who could have done this...is this your handiwork?”

“Yes, this was my doing. Its barking was affecting my concentration. So I thought I’d shut up its mouth,” he said, with his tongue-in-cheek.

Mystified, we asked, “But without formal training, it’s next to impossible to accomplish such marksmanship. Who is your Guru?”

“Dronacharya,” he replied. And, with a cryptic smile, he resumed his practice.

On the way back, I ruminated on whether Eklavya had cited Guru Ji’s name seriously or in jest. How come he had a wry smile on his face when he gave this reply? What, if anything, was he hiding? When could he have imbibed his training from Guru Ji, who is in the Ashram and within our sights at all times? Could it be that he had been spying on our training sessions with Guru Ji and picked up his skills by secretly observing us? Surely it’s impossible to possess this kind of skill without a Guru’s training?! For sure, Eklavya is a uniquely gifted archer. Let me speak to Guru Ji once.

Upon return to the Ashram, I went over to Guru Ji with the stricken dog. His eyes lit up. “Arjun, this is remarkable marksmanship indeed! I am proud of you!”

“This is not my doing, Guru Ji.”

“Then who...” his eyes were awestruck.

“One of your pupils.”

“My pupil?...who..?

“Eklavya.”

“Eklavya?” said Guruji, trying to recall the name. “The forest dweller who once came here seeking my tutelage?”

“Yes Gurudev, the same. We encountered him in the forest today. He held himself out as being your pupil, which I couldn’t understand. But having observed his remarkable marksmanship, I had my doubts...”

“No, Arjun, he is not my pupil. I have never instructed or trained him in any manner.”

After a pause, Guru Ji resumed: “Can you take me to him?”

“Of course, Sire.”

We found Eklavya still at the site where he’d been practising. Seeing Guru Ji, he ran up and prostrated himself while still four-five paces away. He then stood up and, folding his hands, said: “It is my extreme good fortune, Guru Ji, that you have chosen to visit this forest. I am indeed blessed to have been able to have your Darshan.”

“The princes inform me that you claim to be my pupil. Is this true?”

“Yes, Guru Ji, it’s absolutely true. After my visit to your Ashram the other day, I have created an image of you. And I practice only after paying homage to your revered feet, Guru Ji. In my heart, you and you alone occupy the niche reserved for a Guru.”

“H’m...if indeed you consider me your Guru, would you be in a position to proffer me Guru Dakshina¹?”

“Yes, of course. Please command what it is that I should place before you in offering?”

“In that case, give me the thumb of your right hand!”

The princes were stupefied to hear what Guru Ji had just said. They were stunned into silence at the implication of his request. What, they wondered, would Eklavya now do? Eklavya, on the other hand, seemed utterly unperturbed. Taking out his dagger, he promptly cut off his right thumb and handed it over to Guru Ji. Our

 

1.        Guru Dakshina refers to the tradition of repaying one's teacher or a spiritual guide or ‘guru’ after a period of study or the completion of formal education.

eyes – as also those of Guru Ji – widened with awe. We could make out that this had taken even him by surprise. To think that he had refused tutelage to Eklavya, and Eklavya, acting selflessly...

His heart heavy with emotion, Guru Ji, embracing Eklavya, said: “Blessed is your devotion to your Guru, Eklavya. But did you not contemplate this – how would you carry out your archery in future, bereft of this thumb?”

“The answer to questions lies with the Guru rather than the pupil,” Eklavya responded with a cryptic smile.

“You have spoken truly and well,” said Guru Dronacharya. “I shall ensure that despite the loss of this thumb, your archery skills do not suffer in any manner. I will train you to operate with your index- and middle-fingers.”

At times, we get totally disconnected from our feelings. Eklavya’s thumb lay severed on the ground. My mind suddenly shed its animosity, and emotion overcame me. Despite my earlier feelings of jealousy, it was never my wish that Eklavya loses his thumb. In any case, my feelings towards him were not spawned by rivalry, but rather the growing closeness (as I had imagined) between Guru Ji and Eklavya. This gave rise to the misunderstanding that Guru Dronacharya, in violation of the principle behind the setting up of the Ashram, had, behind our backs, taken Eklavya under his tutelage. This had hurt my ego, and given rise to what I now saw to be baseless envy.

Ekalavya was an accomplished archer. But, I had never been assailed by feelings of doubt, to the slightest extent, about my skills as a marksman. I had every confidence in my ability and hard work, where archery was concerned.

And today, I had – albeit unwittingly – become the cause of grievous harm to Eklavya! If I had refrained from telling Guru Ji about Eklavya and had not brought him here, things would never have come to this! My heart was overcome by ennui.

Then another thought suddenly assailed my troubled mind. Why was it that it was Eklavya’s thumb Guru Ji asked for? Did he lack confidence in my abilities? This was almost too painful to contemplate!

The night’s darkness mirrored the state of my mind. I just couldn’t get Eklavya’s severed thumb out of my mind. I was in the practice area, blindly shooting off arrows in a frenzied state.

“What is the matter, Arjun?” Hearing Guru Ji’s voice, I halted my activity. “Why is your manner so filled with anxiety today?”

I was taken aback by his unannounced arrival, and was uncertain how to respond. “My mind is unsettled, Guru Ji,” I said softly.

“And the reason?” he queried.

I hesitantly blurted out, “Eklavya’s thumb...”

“Eklavya’s thumb? But why? Come out clearly with what is going through your mind right now.”

“Pardon me, Guru Ji. I am repeatedly assailed by the thought that your asking for Eklavya’s thumb in Guru Dakshina was driven by your attachment towards me. And this is driving me to distraction!”

Guru Ji was silent for a few moments, during which I could see a bevy of emotions flit across his face. He then stated, slowly and thoughtfully, “In my view, Arjun, Eklavya never constituted either a rival or a competitor for you.”

After a slight pause, he elaborated further, “Look, Dhanurveda has three levels of training. At the first level, one has to learn about and practise with regard to the composition and properties of armaments, their operation and control. In this, you were schooled by Kripacharya. The second level entails refining and honing to the next level, the skills acquired in the first level of training. This would include adapting the use and application of armaments to suit the real-time situation one is faced with, which could even be a war-like situation. And this is the education and training that you are currently engaging in. The third level involves understanding about Divyaastras, followed by acquiring, operating and controlling them.”

I was following Guru Ji closely as he continued: “There is no denying that Eklavya possesses rare talent. Even so, I feel he would have been incapable of progressing beyond the first level, even with his thumb intact. Self-study combined with diligent practice can take one to a certain level, but the obtaining of Divyaastras still cannot be accomplished. After attaining a certain level, two aspirants can possess the same level of marksmanship. But which of the two is the superior archer is determined by his ability to function in war-like conditions, and to acquire, control and operate Divyaastras. Eklavya is not even trained in simulation of war-like conditions. Even with his thumb, how could he have proved a challenge for you?”

“Then what was the thought behind asking for his thumb, Gurudev?”

“Arjun! You too have pledged to render unto me the Guru Dakshina I ask for, after completing your training. When the time comes, will you question me and ask for the reason behind my request?”

“Not at all, Guru Ji. I shall place myself completely, unequivocally and unquestioningly at your disposal. Whatever you state shall be instantly produced at your request.”

“And if, towards Guru Dakshina, I assign you a task which you fail to accomplish, will your pain be any less than that of losing a thumb?”

“That would be akin to death for me, Guru Ji. What to speak of a thumb...if I fail you in this matter, I would end my life.”

“Would you like somebody else to evaluate the Guru Dakshina I ask of you and sit in judgement of whether or not it was fairly asked?”

“Indeed not, Guru Ji. No one would be permitted to exceed his bounds in this regard. The Guru should be no less than God, for a pupil. There do not exist any grounds in this world to question the conduct of a Guru.”

 “In which case, why is the question of Eklavya’s thumb becoming such a key issue as to unsettle your peace of mind?”

Finding me at a loss for words, Guru Ji proceeded: “Eklavya proclaimed himself my pupil. I was testing out his forbearance. I wanted to ascertain his level of dedication and surrender. I was not convinced that he would come out with flying colours in such a severely testing set of circumstances...I want to assure you that the loss of his thumb would not alter Eklavya’s life materially. He would be able to accomplish whatever he could earlier, insofar as archery is concerned. I have promised to train him alternatively to use his index and middle-fingers. This would, of course, be an accomplishment in itself! After all, how many people do we know of who possess such a skill? In the days to come, you may well find this new technique becoming more and more widely prevalent. The use of the thumb in archery may, in fact, fade out altogether with the passage of time!”

Gurudev’s words were the harbinger of peace to my tortured mind; all the same, Eklavya’s loss of thumb was still making me queasy.

 

(8)

 

In the Ashram of Guru Kripacharya, my practice had been focussed mostly on two arms - the sword and the bow-and-arrow. Guru Dronacharya was of the view that in order to become an accomplished warrior, it was necessary to master as many armaments as possible. In a war-like situation, one should be able to adapt to the use of a variety of weapons, and should therefore be skilled in them. My training, therefore, included briefing on other arms as well.

One day, I was practising duelling with the mace, with Bhim Bhaiya. He was accomplished in four kinds of mace-based contests – to throw forcibly like a ballistic missile, deflecting of blows, to twirl effectively, and to deal a powerful blow in a face-to-face contest. I was confident in only two of these four facets – the second and fourth (also known as ‘Vikshep’ and Abhikeshep’). Bhim Bhaiya was, therefore, concentrating on skilling me in the other two techniques. We were both mounted on chariots for practicing our manoeuvres.

Just then, our ears were assailed by a scream from the nearby banks of the Ganges. What was more, it seemed that it was Guru Dronacharya’s voice that we’d heard! Guru Ji had proceeded to the river for ablutions prior to his evening prayers. He was accompanied by a few of his pupils as well. I immediately turned my chariot around and raced to the river bank.

Guru Ji was waist deep in the water, and his arms were held by four or five princes who were attempting to extricate him from trouble. A crocodile seemed to have grabbed him by the legs, and was attempting to pull him under. The princes seemed helpless, not knowing how to attack the crocodile to make it let go. Ashwatthaama had shot off a few arrows purely by guesswork, but they had all proved futile.

I leapt off the chariot and was soon close to Guru Ji.

“Arjun, please attempt to dispose of this attacker as soon as possible,” said a rattled Guru Ji. From a flurry of bubbles, I was able to estimate where the beast’s head might be. I immediately loosed off five shots from my bow, and was glad to see my arrows find their target. The jaw of the crocodile slackened as he thrashed about in his death throes, and I was able to successfully extricate Guru Ji and rush him to the Ashram in the chariot.

The next day, after the conclusion of the afternoon lessons, when the princes were taking their ‘sports break’, Guru Ji called me to his cottage. Ashwatthaama was also present there.

Pointing to a large arrow in his hand, he said: “This is known as the Brahmashir. This is a Brahmaastra. Today onwards, I shall be instructing you both in the use of this very important armament.”

Prior to this, Guru Ji had instructed us in the operation of certain other Divyaastras like Angneyaastra, Vaarunaastra, Vaayavyaastra etc. But this one was novel. I was sighting a molecular armament for the first time. Just holding it in my hand was enough to send a thrill coursing through me.

Guru Ji briefed us: “Every such Divyaastra has a technique and mode of operation uniquely its own. That has to be mastered in order to be able to put such a weapon to use. Therefore, any random person who happens to come across one – and this is highly unlikely – would find it quite useless, without having imbibed training related to the same.”

Karna, having come to know about the Divyaastra through Ashwatthaama, approached Guru Ji the next day. He said to Guru Ji: “Guru Ji, I too am an accomplished warrior. Therefore, please instruct me in the use of the Brahmaastra as well.”

“The time is not right yet for you to obtain this training, Karna. You should consider yourself lucky to be under my tutelage here at all. Else, your conduct does not really warrant your being here.”

“But what have I done, Guru Ji?”

“I don’t need to elaborate to you, Karna. You are involved in a dispute with somebody or the other almost every day. If it’s not with the Pandavas, then it’s with some other princes...”

“But I am rarely to blame for that...they provoke me.”

Guru Ji responded sarcastically: “Yes, it would appear that just about everyone has a generic problem with you. You’re the innocent babe-in-the-wood.” He went on: “You don’t even hesitate to ridicule me behind my back in cahoots with Duryodhan.”

Karna went silent. After all, Guru Ji was telling the truth.

Guru Ji concluded: “Karna, you are an accomplished warrior. But that isn’t enough. Character, as a quality, supersedes skill. A man’s character alone is the biggest contributor to his ascent or downfall. As far as a Brahmaastra is concerned, this is a unique armament which has to be earned. It does not automatically form part of one’s Curriculum. Whenever a Guru is satisfied or gratified vis-a-vis his pupil, he may bestow the same upon him as a blessing or a boon. When my Guru Mahatma Agnivesh sought it fit to be satisfied at my humble efforts, he was pleased to bestow this Astra upon me. In order to be the deserving recipient of a Brahmaastra, a pupil has to become a receptacle for the Grace of his Guru.”

Hearing this, a disappointed Karna left the spot.

Next morning, when all of us assembled for our practice session, Karna came up to Guru Ji and said, “Guru Ji, I have come to seek your leave.”

“What’s the matter? Are you going anywhere?”

“Yes, I am quitting the Ashram.”

“But your training is not yet complete.”

“As far as I am concerned, it is. It’s not as though I am going to obtain the Brahmaastra here.”

“Very well...as you please.”

Despite Duryodhan’s best efforts, Karna was adamant, and departed the Ashram. His parting shot: “I shall seek out an alternative Guru who can instruct me in the use of Bhrahmaastras.”

I, too, was not pleased at Karna’s departure. He was my only serious competitor in the Ashram. He used to be the driver behind my sustained and continued efforts to strive to higher and higher levels. Hard as he would try in his attempts to vanquish me, I would try even harder to have his efforts come to nought! A fleeting doubt crossed my mind – what harm would have come about if Guru Ji had taken Karna under his tutelage for Bhrahmaastras? Now, he was about to seek out a new Guru for this purpose.

It was when Guru Ji commenced our lessons in Bhrahmaastras that we discovered just how difficult it was to control and operate such weaponry. Of paramount importance, we found, was sharp concentration of both body and mind.

Both Ashwatthaama and I got down to immersing ourselves in “putting in the hard yards”. After a long and sustained effort, I was able to attain proficiency in the control, operation and use of the Brahmaastra.

On conclusion of our training, Guru Ji handed over the Brahmashir to me. “Arjun,” he said, “it has taken me much penance and meditation to obtain this Brahmaastra. I am now bestowing it upon you. However, I urge you to never forget that this was created by Lord Brahma, and is an extremely potent and destructive armament. Its use is therefore prohibited in routine warfare. Therefore, only deploy it in the interest of protecting Dharma – or, else, when your life is threatened.”

Our tutelage in Guru Dronacharya’s Ashram had now reached its conclusion. I had mastered all my training, especially that relating to my chosen specialization, archery. I was confident of handling just about any weapon and armament now. In addition, I had Divyaastras in my possession.

I had probably put in twice the amount of practice the other pupils had. Even while they slumbered at night, I used to sneak out to further hone my skills. I had developed an uncanny ability to control my sleep, and had kept my indulgence in this regard to the minimum. For this reason, Guru Ji had selected a title for me: ‘Gudaakesh’ (one who has conquered sleep).

The other princes, too, had mastered their respective curricula relating to Dhanurveda. Bhim Bhaiya and Duryodhan had emerged as champion mace warriors. Yudhishthir Bhaiya’s skills with the spike and those of Nakul and Sahdev with the sword were unparalleled.

Besides Dhanurveda, we had been schooled in the other Vedas as well.

Guru Ji advised Pitamah about the culmination of our education, informing him that he wished to organize a forum for demonstrating the skills of his pupils.

For this purpose, Bhishm Pitamah got a huge arena constructed.