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.
