VIDURA

Among the three princes of King Vichitravirya's queens, Dritharastra is known to be the father of the Kauravas and Pandu the father of the Pandavas, the two groups who fought in the epic Kurukshetra battle. However in the previous post we saw that there was a third brother, Vidura. We can see that throughout the Mahabharata Vidura plays a key role in most tale- turning events. Hence I found it insightful to understand the need for a Vidura in this great saga and who he actually is.

THE sage Mandavya who had acquired strength of mind and knowledge of the scriptures, spent his days in penance and the practice of truth. He lived in a hermitage in the forests on the outskirts of the city. 

One day while he was immersed in silent contemplation under the shade of a tree outside his hut of leaves, a band of robbers fled through the woods with officers of the king in hot pursuit. The fugitives entered the ashrama thinking that it would be a convenient place to hide themselves in. They placed their booty in a corner and hid themselves. The soldiers of the king came to the ashrama tracking their footsteps. The commander of the soldiers asked Mandavya, who was rapt in deep meditation in a tone of peremptory command: "Did you see the robbers pass by? Where did they go? Reply at once so that we may give chase and capture them." The sage, who was absorbed in yoga, remained silent. The commander repeated the question insolently. But the sage did not hear anything. In the meantime some of the attendants entered the ashrama and discovered the stolen goods lying there. They reported this to their commander. All of them went in and found the stolen goods and the robbers who were in hiding. The commander thought: "Now I know the reason why the brahmana pretended to be a silent sage. He is indeed the chief of these robbers. He has inspired this robbery." Then he ordered his soldiers to guard the place, went to the king and told him that the sage Mandavya had been caught with the stolen goods. 

The king was very angry at the audacity of the chief of the robbers who had put on the garb of a brahmana sage, the better to deceive the world. Without pausing to verify the facts, he ordered the wicked criminal, as he thought him, to be impaled. The commander returned to the hermitage, impaled Mandavya on a spear and handed over the stolen things to the king. The virtuous sage, though impaled on the spear, did not die. Since he was in yoga when he was impaled he remained alive by the power of yoga. Sages who lived in other parts of the forest came to his hermitage and asked Mandavya how he came to be in that terrible pass. Mandavya replied: "Whom shall I blame? The servants of the king, who protect the world, have inflicted this punishment."

The king was surprised and frightened when he heard that the impaled sage was still alive and that he was surrounded by the other sages of the forest. He hastened to the forest with his attendants and at once ordered the sage to be taken down from the spear. Then he prostrated at his feet and prayed humbly to be forgiven for the offence unwittingly committed. Mandavya was not angry with the king. He went straight to Dharma, the divine dispenser of justice, who was seated on his throne, and asked him: "What crime have I committed to deserve this torture?" Lord Dharma, who knew the great power of the sage, replied in all humility: "O sage, you have tortured birds and bees. Are you not aware that all deeds, good or bad, however small, inevitably produce their results, good or evil?" Mandavya was surprised at this reply of Lord Dharma and asked: "When did I commit this offence?" Lord Dharma replied: "When you were a child." Mandavya then pronounced a curse on Dharma: "This punishment you have decreed is far in excess of the deserts of a mistake committed by a child in ignorance. Be born, therefore, as a mortal in the world." Lord Dharma who was thus cursed by the sage Mandavya incarnated as Vidura and was born of the servant-maid of Ambalika, the wife of Vichitravirya. 

This story is intended to show that Vidura was the incarnation of Dharma. The great men of the world regarded Vidura as a mahatma who was unparalleled in his knowledge of dharma, sastras and statesmanship and was totally devoid of attachment and anger. Bhishma appointed him, while he was still in his teens, as the chief counsellor of king Dhritarashtra. Vyasa has it that no one in the three worlds could equal Vidura in virtue and knowledge. When Dhritarashtra gave his, permission for the game of dice, Vidura fell at his feet and protested solemnly: "O king and lord, I cannot approve of this action. Strife will set in among your sons as a result. Pray, do not allow this." Dhritarashtra also tried in manly ways to dissuade his wicked son. He said to him: "Do not proceed with this game. Vidura does not approve of it, the wise Vidura of lofty intellect who is ever intent on our welfare. He says the game is bound to result in a fierceness of hate which will consume us and our kingdom." But Duryodhana did not heed this advice. Carried away by his doting fondness for his son, Dhritarashtra surrendered his better judgment and sent to Yudhishthira the fateful invitation to the game

BIRTH OF DRITHARASHTRA, PANDU & VIDURA

After Bhishma made an oath to never marry or have children, Satyavati’ s father then agreed to the marriage and Bhishma along with Satyavati returned to the palace and told the King about all that had happened. Shantanu was overjoyed on hearing the news but was also greatly saddened. He understood what a great sacrifice his son had made by taking such an oath. 

King Shantanu using up all his accumulated penances which he had acquired during his lifetime, granted his son Bhishma a boon that death will have to wait on him, he would only die when he wished to.

The marriage of Satyavati and Shantanu was a happy one and to them were born two sons. Chitrangada and Vichitravirya. Time passed by and eventually King Shantanu passed away in old age.

Chitrangada was too young to run the administration so Bhishma acted on his behalf and all was well for quite some time. Then came a Gandharva whose name was also Chitrangada. He was furious because someone else had the same name as his. He challenged Chitrangada to a duel.  The Gandharva killed Chitrangada in that duel and Bhishma had to appoint Vichitravirya as king .Bhishma continued acting as ruler because of the inexperience and young age of Vichitravirya. Everyone enjoyed having Bhishma as their ruler. 

When Vichitravirya reached adolescence Bhishma cast about for a bride for him. And as

he heard that the daughters of the king of Kasi were to choose their husbands according to the ancient Kshatriya practice he went there to secure them for his brother. The rulers of Kosla, Vanga, Pundra, Kalinga and other princes and potentates had also repaired to Kasi for the swayamvara, attired in their best. The princesses were so far-famed for beauty and accomplishments that there was fierce competition to win them. Bhishma was famous among the Kshatriyas as a mighty man-at-arms. At first everyone thought that the redoubtable hero had come merely to witness the festivities of the swayamvara. But when they found that he was also a suitor, the young princes felt themselves let down and were full of chagrin. They did not know that he had really come for the sake of his brother, Vichitravirya. The princes began to cast affronts at Bhishma: "This most excellent and wise descendant of the Bharata race forgets that he is too old and forgets also his vow of celibacy. What has this old man to do with this swayamvara? Fie on him!" The princesses who were to choose their husbands barely glanced at the old man and looked away. Bhishma's wrath flamed up. He challenged the assembled princes to a trial of their manhood and defeated them all. 

And taking the three princesses in his chariot he set out for Hastinapura. But before he had gone far, Salva, the king of the Saubala country who was attached to Amba, intercepted and opposed him. For that princess had mentally chosen Salva as her husband. After a bitter fight Salva was worsted, and no wonder, as Bhishma was a peerless bowman. But at the request of the princesses Bhishma spared his life. 

Arriving in Hastinapura with the princesses, Bhishma made preparations for their marriage to Vichitravirya. When all were assembled for the marriage, Amba smiled mockingly at Bhishma and addressed him as follows: "O son of Ganga, you are aware of what is enjoined in the scriptures. I have mentally chosen Salva, the king of Saubala, as my husband. You have brought me here by force. Knowing this, do what you, learned in the scriptures, should do." Bhishma admitted the force of her objection and sent her to Salva with proper escort. The marriage of Ambika and Ambalika, the two younger sisters, with Vichitravirya was duly solemnized.

Amba went rejoicing to Salva and told him what had happened: "I have mentally chosen you as my husband from the very start. Bhishma has sent me to you. Marry me according to the sastras." Salva replied: "Bhishma defeated me in sight of all, and carried you away. I have been disgraced. So, I cannot receive you now as my wife. Return to him and do as he commands." With these words Salva sent her back to Bhishma. She returned to Hastinapura and told Bhishma of what had taken place. The grand sire tried to induce Vichitravirya to marry her. But Vichitravirya roundly refused to marry a maiden whose heart had already been given to another. Amba then turned to Bhishma and she sought him to marry her himself as there was no other recourse. It was impossible for Bhishma to break his vow, sorry as he was for Amba. And after some vain attempts to make Vichitravirya change his mind, he told her there was no way left to her but to go again to Salva and seek to persuade him. This at first she was too proud to do, and for long years she abode in Hastinapura. 

Some ascetics whom she met there and to whom she told her sorrowful tale advised her to go to Parasurama as a suppliant. She followed their advice. On hearing her sad story, Parasurama was moved with compassion and said: "Dear child, what do you want? I can ask Salva to marry you if you wish it." Amba said: "No, I do not wish it. I no longer desire marriage or home or happiness. There is now but one thing in life for me, revenge on Bhishma.The only boon I seek is that you convince Bhishma as you are someone he will not say no to." Parasurama moved as much by her anguish as by his abiding hatred of the Kshatriya race, espoused her cause and sought out Bhishma and tried to convince him. It was a long and equal combat between the two greatest men-at-arms of the age. But in the end Parasurama had to acknowledge defeat as Bhishma was very determined on his vow of celibacy. He told Amba: "I have done all that I could and I have failed. Throw yourself on the mercy of Bhishma. That is the only course left to you.” Finally, in sheer desperation, she went to Salva and found him adamant in refusal.

The lotus-eyed Amba spent six bitter years in sorrow and baffled hope. And her heart was seared with suffering and all the sweetness in her turned to gall and fierce hatred towards Bhishma as the cause of her blighted life. She sought in vain for a champion among the princes to fight and kill Bhishma and thus avenge her wrongs but even the foremost warriors were afraid of Bhishma and paid no heed to her appeal. At last, she resorted to hard austerities to get the grace of Lord Subrahmanya. He graciously appeared before her and gave her a garland of ever-fresh lotuses, saying that the wearer of that garland would become the enemy of Bhishma. Amba took the garland and again be sought every Kshatriya to accept the garland gift of the six-faced Lord and to champion her cause. But no one had the hardihood to antagonize Bhishma. Finally, she went to King Drupada who also refused to grant her prayer. She then hung the garland at Drupada's palace gate and went away to the forest. Consumed with grief and rage, and kept alive only by the passion for revenge, Amba went to the Himalayas and practiced rigorous austerities to get the grace of Siva, now that all human aid had failed her. Siva appeared before her and granted her a boon, that in her next birth she would slay Bhishma. Amba was impatient for that rebirth which would give her heart's desire. She made a pyre and plunged into the fire pouring out the flame in her heart into the scarcely hotter blaze of the pyre.

By the grace of Lord Siva, Amba was born as the daughter of King Drupada. A few years after her birth, she saw the garland of never-fading flowers that still hung at the palace gate and had remained there untouched by anyone through fear. She put it round her neck. Her father Drupada was in consternation at her temerity which he feared would draw on his head the wrath of Bhishma. He sent his daughter in exile out of the capital to the forest. She practiced austerities in the forest and in time was transformed into a male and became known as the warrior Sikhandin. With Sikhandin as his charioteer, Arjuna attacked Bhishma on the battlefield of Kurukshetra. Bhishma knew that Sikhandin was born as female, and true to his code of chivalry he would not fight him under any circumstance. So it was that Arjuna could fight screened by Sikhandin and conquer Bhishma, especially because Bhishma knew that his long and weary probation on earth was finished and consented to be vanquished. As the arrows struck Bhishma in his last fight, he singled out those which had pierced him deepest and said: "This is Arjuna's arrow and not Sikhandin's." So fell this great warrior. 

The marriage of Prince Vichitravirya to the other princesses Ambika and Ambalika took place in grand style. There was lots of happiness in the kingdom but alas, it was to come to an end. Vichitravirya fell victim to a deadly disease which even the best of medicines could not cure. He died at a very young age leaving his wives without any progeny. 

Satyavati was in extreme grief. First she lost her husband, then a son and now her other son was lost too. In addition there was no heir to the throne. Bhishma had to continue running the administration. Extremely worried by this situation, she summoned Bhishma and suggested that he take his brother's wives as his own so that the lineage could continue. 

Bhishma reminded her of his vow of celibacy and as such could not act on her recommendation. Having explored all possible avenues for resolve then they finally considered the recommendation by the Shastra for dealing with such a unique situation. The Shastra recommends that in such a situation, the queens can obtain sons by a Brahmin of noble character. Satyavati then told Bhishma that before she married his father Shantanu, she had a son for the sage Parasara. 

She then narrated her encounters with the sage Parasara. Parasara was a very learned person, a Gyani who was well versed in astrology. He knew that if a child was conceived in a certain muhurtha or auspicious moment in time, that child will possess the qualities like Lord Vishnu himself. The memorable son of Parasara and Satyavati was Krishna Dvipayana Veda Vyasar, as he had held the purity of Lord Vishnu himself and Dvipayana since he was born in a river island (Dvipa).

Vyasa was his name and at an early age he had decided to go to the forest and perform Akhanda tapasya. Satyavati told Bhishma of her hesitation to let Vyasa do so but how she had eventually submitted on the condition that he appears before her whenever she should summon him.  Having received approval from Bhishma, Satyavati summoned her first born son Vyasa. Without any delay, Vyasa came to his mother and was given a briefing as to the crisis facing the family. Satyavati told Vyasa that it now depended on him to bring forth an heir to the throne and he would have to impregnate the wife of Vichitravirya. Vyasa agreed to do it. 

Then Satyavati informed Ambika of Vyasa's visit and advised her that she should welcome the Rishi accordingly for the purpose of obtaining an heir to the throne of Hastinapura Ambika accepted and was willing to comply with the instructions she received. 

Later that night, Vyasa entered the chambers of Ambika. She became terrified at the sight of the Rishi. Using his yoga maya or his illusionary powers to impregnate her she closed her eyes in fright. She kept her eyes closed for the entire duration of the encounter. 

When Satyavati asked Vyasa next morning how things went, he said to her that a very strong and learned son would be born to Ambika. However, because she closed her eyes at the time of her conception, the child would be born blind. 

This was very disappointing news for Satyavati and so she now instructed Vyasa to impregnate Vichitravirya’s second wife, Ambalika. Satyavati advised Ambalika not to close her eyes and she did not. However, at the sight of Vyasa, she became pale. 

When Vyasa was done, he reported back to his mother and told her that Ambalika would have a son who would be handsome and brave but because she became pale at the time of impregnation, her son would also be pale. 

Satyavati was still disappointed and told Vyasa that after Ambika gives birth to the child that he should return and impregnate her once more so that she will also have a son with eyesight. Vyasa agreed and then left for the forest. 

In time both queens Ambika and Ambalika gave birth to their sons and as Vyasa had said, one was blind and the other was pale. The blind son was named Dhritarashtra and the pale one was named Pandu. 

Then Satyavati again sent for Vyasa and she warned Ambika to be careful this time. She reminded her that her son was born blind because of her mistake. Ambika was willing once more and accepted the advice. However, as much as she tried, she could not muster up the courage and the bravery to face Vyasa. So she sent her maidservant instead. 

The maid served with attention and devotion to the sage. The next morning Vyasa told Satyavati that a son who would be the replica of Dharma would be born but he will be born to the maid because it was she who spent the time with him. He then gave blessings to all and departed once again. 

The son born to the maid was named Vidura. All three boys received education under the guidance of Bhishma. Dhritarashtra was strong, Pandu was good at archery and Vidura was ever wise. Pandu was appointed as the ruler even though Dhritarashtra was elder. This was so because the Shastra forbids the appointment of a king who has a disability. Pandu ruled the kingdom with assistance from Vidura who was appointed as the Chief Minister.