The Aryavarta Chronicles Book 03: Kurukshetra Read online

  THE ARYAVARTA CHRONICLES

  BOOK 3

  KURUKSHETRA

  Krishna Udayasankar

  This ebook published in 2014 by Hachette India

  (Registered name: Hachette Book Publishing India Pvt. Ltd)

  An Hachette UK company

  www.hachetteindia.com

  (Text) Copyright © 2014 Krishna Udayasankar

  Krishna Udayasankar asserts the moral right to be identified as the author of this work

  Map on p. ix illustrated by Priya Kuriyan

  Author photo by Alvin Pang

  All rights reserved. No part of the publication may be copied, reproduced, downloaded, stored in a retrieval system, or transmitted in any form or by any means without the prior written permission of the publisher, nor be otherwise circulated in any form of binding or cover or digital format other than that in which it is published and without a similar condition being imposed on the subsequent purchaser.

  This is a work of fiction. Any resemblance to real persons, living or dead, is purely coincidental.

  Print edition ISBN 978-93-5009-718-2

  Ebook edition ISBN 978-93-5009-725-0

  Hachette Book Publishing India Pvt. Ltd

  4th/5th Floors, Corporate Centre

  Plot No. 94, Sector 44, Gurgaon 122009, India

  Cover illustration by Kunal Kundu

  Cover design by Ahlawat Gunjan

  Originally typeset in Arno Pro 11/13.2

  by Eleven Arts, New Delhi

  Contents

  Author’s Note

  Cast of Characters

  PART I

  Chapter 1

  Chapter 2

  Chapter 3

  Chapter 4

  Chapter 5

  Chapter 6

  Chapter 7

  Chapter 8

  Chapter 9

  Chapter 10

  Chapter 11

  Chapter 12

  Chapter 13

  Chapter 14

  Chapter 15

  Chapter 16

  Chapter 17

  Chapter 18

  Chapter 19

  Chapter 20

  Chapter 21

  Chapter 22

  Chapter 23

  Chapter 24

  Chapter 25

  Chapter 26

  Chapter 27

  Chapter 28

  Chapter 29

  Chapter 30

  Chapter 31

  Chapter 32

  Chapter 33

  Chapter 34

  Chapter 35

  Chapter 36

  Chapter 37

  PART II

  Chapter 1

  Chapter 2

  Chapter 3

  Chapter 4

  Chapter 5

  Chapter 6

  Chapter 7

  Chapter 8

  Chapter 9

  Chapter 10

  Chapter 11

  Chapter 12

  Chapter 13

  Chapter 14

  Chapter 15

  Chapter 16

  Chapter 17

  Chapter 18

  Chapter 19

  Chapter 20

  Chapter 21

  Chapter 22

  Chapter 23

  Chapter 24

  Chapter 25

  Chapter 26

  Chapter 27

  Chapter 28

  Chapter 29

  Chapter 30

  Chapter 31

  Chapter 32

  Chapter 33

  Chapter 34

  Chapter 35

  Chapter 36

  Chapter 37

  PART III

  Chapter 1

  Chapter 2

  Chapter 3

  Chapter 4

  Chapter 5

  Chapter 6

  Chapter 7

  Chapter 8

  Antha: The Resolution

  Standing on the Shoulders of Giants

  Acknowledgements

  Author’s Note

  Aryavarta, circa second millenium BCE

  In a large glen somewhere in the verdant forests of Naimisha, a sattra, or conclave of scholars, has been convened by the sage Saunuka Kulapati. Here, in what is described as a sacrifice lasting twelve years, the finest scholar–seers of the land, the keepers of knowledge, have gathered to discuss the knowledge of their times and give final form to its codification as the Vedas, Books of Knowledge. At the centre of this conclave stands Ugrashravas Sauti, the bard, traditional keeper of the ancient narratives known as the Puranas. The story he tells them, however, is their own, the tale of who they are and how they have come to be there.

  He calls it Jaya. Victory.

  To the gathered scholars at Naimisha, that story was neither ancient nor mythological. It was itihasa, or history. Jaya was undeniably a tale of its time, and just as posterity elevated the great men of that time and saw them as gods, so too was the story’s context adapted and its reality turned into metaphor. In order to go behind the metaphor, and to tell the tale as mytho-history rather than mythology, the essential question that came to my mind was: If Govinda and all the other characters of this grand narrative had walked the world as we know it today, bound by our language and constructions, our common perceptions of physics, psychology and politics, what might their story really have been? Surprisingly, at its core it may not have been very different from the one that took form millennia ago during the conclave of Naimisha.

  Like societies, stories are made up of two elements that I call (admittedly, with neither theological nor philosophical expertise) moral imperative and moral principle. Moral principles are the relatively immutable values that guide human life, perhaps even underlie philosophical evolution, whereas moral imperatives are the derivative rules that are part of social structure, the behavioural norms embedded in everyday interaction. These norms are often context-specific, and change as the structure of society changes. At the same time, for any social institution to survive, it must either adapt to these changing imperatives, or else justify defying them.

  Through a process of re-interpretation and interpolation, even some aggrandization, the many unnamed narrators who have passed down such epic tales through the centuries have recast some events and explained others differently to make them not just palatable but also plausible and relevant to their audience. What remain constant, however, are the broad sweep of the story and the moral principles that underlie it.

  There began the quest for the story that lay hidden beneath the larger epic tales of ancient India. The story that emerged as a result is the product of research and analysis based on both mainstream and alternative (e.g. Bhil and Indonesian Kakawain) narratives, the details of which are given at the back of this book.

  Based on these works, ranging from Bankimchandra Chattopadhyay’s and K.M. Munshi’s interpretations in their books Krishnacharitra and Krishnavatara respectively, to Van Buiten’s critical translations of the epic’s texts and Alf Hiltebeitel’s scholarly research papers and books on their symbolism-rich language, and to alternative Bhil and Indonesian Kakawain versions, to name a few sources, it becomes possible to construct a story of why things may have happened as they did, a plausible narrative with reasonable internal logical consistency. Something that could well have been history, something that stands firm not just on faith but also on logic and science. In short, the story of why something might have happened.

  And so, Aryavarta comes to life not as a land of demigods and demons in strife, but as an empire of nobles, commoners and forest-dwellers in socio-economic conflict. Kalas, Yugas and the Wheel of Time make sense as theories of revolution and renewal, and the terrible Raksha
sas of legend can be seen as Rikshasas – Vriksha or tree-people – their horned heads and fanged teeth morphed back into animal-horn helmets and tiger-tooth necklaces. The mythical epic of old, a story of gods and all-encompassing divine will in action, then falls into place as the tale of a feudal, agrarian hierarchy based on natural law and religion, caught in the throes of technological and economic change. In fact, the moment we do away with assumptions of both preternatural and supernatural forces, of omnipotence and divinity, we find ourselves necessarily seeking out political, social and even psychological explanations – including theories of conspiracy and political intrigue.

  We are the stories we tell. The Aryavarta Chronicles are neither reinterpretation nor retelling. These stories are a construction of reality based on a completely different set of assumptions – a distinction that is important because constructing shared reality is what links individual to society, however widely we may define the latter. To that extent, it no longer matters whether these events happened or not, or whether they happened in a completely different way, because the idea that such things have come to pass has affected the lives of many for a very long time now. There is a sanctity which has developed as a result of what people have come to think and do as they have interacted with the spirit of these epic tales and their characters, with the world of Aryavarta. At the end of the day, that spirit is much, much larger than any story, or a book.

  I am simply one of those innumerable bards who passes the story on, contexualized and rationalized but not lacking in sincerity or integrity. It is you, the reader, who shall infuse it with meaning and bring it to life as you will.

  Reproduced from The Aryavarta Chronicles Book 1: Govinda.

  narayanaya vid mahe

  vaasudevaya dhi mahi

  thanno vishnu prachodayaat

  We shall know the divine spirit within

  We shall meditate on the essence of all beings

  Thus, the all-pervading shall blaze forth

  Cast of Characters

  The Firewrights

  The Secret Keeper: Head of the Firewright Order.

  Ghora Angirasa: Former Secret Keeper of the Firewrights. Known for his revolutionary ideas and beliefs, many contrary to the traditions of the Firewright order.

  Devala Asita: A Firewright faithful to the old traditions and beliefs of the Order. Known for his skill with hallucinogens and poisons, he is considered one of the most dangerous men in all Aryavarta.

  The Firstborn

  Krishna Dwaipayana: The greatest Vyasa – head – of the Firstborn Order that Aryavarta has ever seen, now retired. Also biological father to princes Pandu and Dhritarastra of the Kurus.

  Sukadeva Vasishta Varuni: Legitimate son of Krishna Dwaipayana and heir to his spiritual legacy.

  Markand: Current Vyasa of the Firstborn.

  At Dwaraka

  Govinda Shauri: Former Commander of the Armed Forces of Dwaraka. Earlier a prince of Surasena, along with his brother Balabadra he brought together the warring Yadu tribes to form a Federation of Yadu Nations at Dwaraka. Also rumoured to have been responsible for the fall of Firewrights, despite having been Ghora Angirasa’s student. For this reason, he is considered a traitor by many.

  Balabadra Rauhineya: Govinda’s older half-brother. Known for his fair and straightforward nature as well as his skill at wrestling and mace-fighting.

  Yuyudhana Satyaki: Cousin to Govinda and Balabadra and former prince of the Vrishni clan.

  Pradymna Karshni: The first of Govinda Shauri’s adopted sons. Married to Rukmavati, princess of the Vidharbha kingdom.

  Samva Karshni: The second of Govinda Shauri’s adopted sons.

  Daruka: One of the captains of Dwaraka’s navy, and close associate of Govinda Shauri.

  At Indr-prastha

  Dharma Yudhisthir: Former Emperor of Aryavarta and son of Prince Pandu of the Kurus.

  Bhim Vikrodara: Second son of Prince Pandu. Known for his strength and skill with arms.

  Partha Savyasachin: Third son of Prince Pandu. Known as one of the best archers in all of Aryavarta. Married to Subadra Rauhineya of Dwaraka.

  Nakul Madriputra: First of the twin sons of Prince Pandu by his second wife, Madri.

  Sadev Madriputra: Second of the twin sons of Prince Pandu by his second wife, Madri.

  Panchali Draupadi: Former Empress of Aryavarta and Princess of Panchala.

  Ayodha Dhaumya: Royal Priest and Counsellor to Dharma Yudhisthir and his family.

  Subadra Rauhineya: Sister to Govinda Shauri and Balabadra Rauhineya. Married to Partha Savyasachin.

  Abhimanyu Karshni: Son of Partha and Subadra, and adopted heir to Dharma Yudhisthir.

  At Hastina

  Dhritarastra: King of Eastern Kuru. Biological son of Krishna Dwaipayana, he is blind since birth and so was forced to yield the throne to his younger brother, Pandu. Becomes king subsequent to Pandu’s abdication.

  Bhisma Devavrata: Patriarch of the Kuru family and once Regent of the kingdom. Respectfully referred to as the Grandsire and remains, despite his age, an undefeated warrior.

  Syoddhan Kauravya: Eldest son of Dhritarastra and Crown Prince of Kuru.

  Dussasan Kauravya: Third son of Dhritarastra and second in line to the Kuru throne.

  Shakuni: Former prince of the Gandhara kingdom and Dhritarastra’s brother-in-law. Came to live at Hastina after Bhisma Devavrata annexed his nation and brought his sister to Hastina as Dhritarastra’s bride. Is especially fond of his nephew, Syoddhan.

  Vidur: Half-brother to Dhritarastra and biological son of Krishna Dwaipayana by a slave-woman.

  Sanjaya Gavalgani: Prime Minister of Kuru and counsellor to Syoddhan Kauravya. Was formerly a student of Krishna Dwaipayana and one of his closest confidantes.

  Acharya Dron: Teacher and martial instructor to the Kaurava princes, and one of the senior advisors at King Dhritarastra’s court.

  Acharya Kripa: Dron’s brother-in-law and fellow advisor at King Dhritarastra’s court.

  At Kampilya

  Dhrupad Parshata: King of Southern Panchala.

  Shikandin Draupada: Son of King Dhrupad and once Crown Prince of Panchala. Known for his skills in the wilderness and for his distinctive braided hair.

  Dhrstyadymn Draupada: Adopted son of King Dhrupad. He and his sister Panchali were foundlings who have no recollection of their lives before their escape from a burning structure in the middle of Panchala’s forests. Since his adoption, King Dhrupad has declared him the heir to the Panchala throne, superseding Shikandin.

  At Upaplavya

  Chief Virat: Chief of the desert nation of Matsya.

  Uttara Vairati: Virat’s daughter.

  Others

  Vasusena: King of Anga and faithful friend to Syoddhan Kauravya.

  Jayadrath: King of Sindhu and Syoddhan’s brother-in-law.

  Asvattama Bharadvaja: Son of Acharya Dron and King of Northern Panchala. Brought up by his father as an incomparable warrior.

  Part 1

  1

  THE SURROUNDINGS WERE, BY ANY RECKONING, UNPLEASANT. A windowless space made entirely of rough, hewn stone and lit by a solitary torch set in a metal ring on the wall. Blood and other dark fluids stained the floor in morbid patterns. A broken chain, its links rusted and jagged, hung from the ceiling. Its lower extent was crusted with something that a weak mind in a weak moment might mistake for torn scraps of flesh. The air smelt putrid, overwhelming the strains of oil-smoke that filled the dungeon. The three men who currently occupied its small confines were a strange match for their surroundings, and stranger still was their fellowship.

  First was the courtier, the man in the lead as those of royal houses often were, be their blood true or, as was in his case, not quite so. Sanjaya Gavalgani was as fully aware of his ostensible lack of nobility as he was of his factual right to rule. The contradiction made him angry and ambitious, and, all the more determined to have as his own that which he believed had been wrongly denied him – the throne of the Kuru kingdom
and, thus, the Imperial throne. For decades he had manipulated and plotted to pit his two rivals, his half-brothers though they knew it not, against each other, and he had been successful. Dharma Yudhisthir, once Emperor of Aryavarta, was now an exile, though he had recently declared his intention to reclaim his throne – an idea that was to Sanjaya as ridiculous as it was pitiful. As for his other rival… He smiled to himself at the thought. Syoddhan Kauravya, the untitled ruler of Aryavarta, had been a useful puppet thus far, but his time, too, was over. War, that mighty, dark demoness lurked on the horizon. She would soon lay Aryavarta at Sanjaya’s feet.

  And yet, at this, the pinnacle of his success, the ultimate step before his web of intrigue brought all Aryavarta under his sway, Sanjaya was aware that he was not omnipotent. His rise, his plans, had depended greatly on the might of the second man in the present company. Devala Asita, the bald, menacing Firewright, his soldier, inquisitor and executioner, all in one. Sanjaya felt no gratitude for this but was not without goodwill. After all, Devala was a Firewright and a loyal one. It was the third man in the group whom Sanjaya remained most wary of: Sukadeva Vasishta Varuni, son of the former Vyasa of the Firstborn, Krishna Dwaipayana.

  When Dwaipayana, the brilliant kingmaker and immaculate political master had retired from Aryavarta’s affairs in favour of the mild-mannered Markand, Sanjaya, who had been Dwaipayana’s disciple, had put the opportunity to good use to reduce his first rival, Emperor Dharma Yudhisthir, to nothing. But he had barely had any time to revel in the accomplishment, for it was then that the usually mild-mannered, insipid Suka had come forward to reveal himself as a creature of ambition – a fact few in Aryavarta, including Suka’s father, would believe.

  From that moment on, Sanjaya had felt as though he had caught the proverbial tiger by its tail, though Suka’s trade with Sanjaya had been a simple one: together, they would lead the Empire towards war, towards the very brink of darkness. And then, when all seemed lost, together they would offer the desperate rulers of the realm their one chance at peace – on their own terms. Suka would be Vyasa of a new Firstborn Order, one that would harness the science and weaponry of the Firewrights to fuel its own moral imperative. The Firewrights, in turn, would be forgiven, legitimized, even revered once again, at the small cost of pledging allegiance to their new leader, Devala. As for Sanjaya – he would become Emperor of Aryavarta, a ruler mightier than any the realm had ever seen.