SCIENCE OF RELIGION (THE DRAMA IN CHAPTER I)

[JR]

2. PRIDE OF DURYODHANA

On the fateful day both the armies assembled on the battle­field. The Kaurava forces were overwhelming in sheer number in efficient equipment and in ample supplies; the Pandava forces were less in number meagre in war materials and fewer in number-Yet the Pandavas could fight with inspiration while the Kauravas had to drag a heavy conscience and plan their moves with a sense of guilt.

Vyasa   a child of the Vedas. and soaked as he was in Vedic mysticism, employed an allegorical significance to the very dramatic set-up in Kurukshetra. That historic spot is itself a symbol of man's-bosom, where arranged are the Kauravas and Pandavas, the good and the bad tendencies, consistently at war with each other. Strange­ly enough these good and bad tendencies are like cousins because of their common origin. The Kauravas hundred in number represent the innumerable ungodly forces of negative tendencies within man's bosom. And the Pandavas, no doubt, represent the diviner impulses in man. A constant Mahabharata war is being waged in every one of us at all crucial moments of action, and often, the negative tendencies in us are larger in number and usually mightier in their effectiveness, while the inner divine army is ever less in number and apparently weaker in efficiency.

Thus when the armies have assembled in Kurukshetra, the Kaurava-King, Duryodhana, rushed to his teacher and exclaimed, (1-3) "Behold Oh! teacher, this mighty army of the sons of Pandu arrayed by the son of Drupada—thy wise disciple". Duryodhana fancied all along that it would not be possible for his rivals to mobi­lise an army strong enough to face his own huge force allied with several kings, but when he saw that the strength of the Pandavas was more than his expectations, he was much perturbed and felt unnerved. The very word Duryodhana, means "he who is hard to combat with". But, his guilty conscience had thrown up a moral conflict in him. A mental sense of defeat in him was a prelude to the actual defeat that came in the war. It is but natural that a frighten­ed child hastens to its parents for protection and encouragement. Sc too Duryodhana, unsettled in his mind, ran to his teacher Dronacharya. Whenever motives are impure and our causes un­just, however well equipped we may be our mind should neces­sarily feel disturbed and agitated. This is the mental condition of all tyrants and lusty dictators. At moments of high tension an individual's words give clear indications as to his essential mental nature. The perturbed Prince hints at the foolishness of his teacher, who made a silly mistake in having chosen to teach archery to the son of Drupada who is now standing ready to make use of his knowledge of war against his own teacher, in the words, "by your talented disciple". (Tava Shishyena Dheemata). This innocent locking word 'Dheemata', means much more than what it sounds. The tiny little word belittles Drona. Duryodhana implies that, "Oh! Guru, you have taught him all you know- and therefore Drupada has all what jou taught him plus his own creative thoughts, for he is a "Dheemata". He indirectly says that Drona's disciple has outwitted his Guru himself.

Duryodhana censures his master in a subtle and concealed manner by addressing him thus as "best of Brahmins" (Dwijottama). Earlier he indicated that all officers manning the Pandava forces were students of Dronacharya. He now implies that his teacher's Brahmin-heart should necessarily have a soft corner for his own great disciples. Duryodhana thus subtly indicates a lack of con­fidence in his own revered Guru, and shamelessly doubts the very loyalty of his own teacher. The word 'Dwijottamah' implies yet another suggestion which cannot be overlooked. Duryodhana's reprimand comes to this; "However capable you may be in teaching the science of warfare, you are after all a Brahmin, given to peaceful life and a bit timid too by nature. It is too much to expect of you to be courageous in this war with the Pandavas. Still be not afraid, we too have mighty warriors on our side". He then proceeds to enumerate the list of officials in his army. And adds that this enumeration is for "your information"—"Sanjnatam", as if Drona might not have been fully informed himself. It is indeed stupid of Duryodhana to point out to Drona the army formation of the Kaurava-forces. It tantamounts to doubting the capacity of the great Acharya Drona. In all these words of Duryodhana we can never miss the flow of an under current of suggestion hinting at the incapacity of Drona. ... .A disturbed man of evil intentions always suspects the loyalty of his own henchmen and readily loses faith in his supporters.

(Courtesy: Geeta Office)