The troubled and discerning mind of Dhritarashtra sought answers for the unrestrained and reckless course of Suyodhana’s actions and designs, which wandered like a fierce beast lost in a desolate wilderness, untamed and perilous. Addressing Sanjaya, he reflected that Arjuna stood blessed by divine grace and ever sheltered by Sri Hari’s unwavering support, and therefore questioned whether Bhishma himself could truly conquer such a warrior. However, he set aside this impossible conjecture. Instead, he desired to know the response of the assembly to the message brought by Uluka, for the king searched keenly for subtle signs by which to judge the temper and intent of both sides.
Sanjaya then recounted that Bhishma, the grandsire, addressed Suyodhana, saying, “O king of the Kuru line, do not fear, for I stand as the guardian of your entire host, preserving their strength and valour in a manner pleasing to you. I can marshal the forces in orderly array, to rally them when scattered or disturbed, and to serve as a shield of defense through the excellence of my gallantry, so lift your spirit and know this.” In reply, Duryodhana declared, “Grandfather, you and Dronacharya are peerless archers, versed in every weapon and sacred art, and under your protection I harbour no apprehension. If I fear not Gandharva’s, Kinnaras, or demons, why should I concern myself with these mortal Pandavas, whom I could destroy with a gesture or reduce to ashes in a moment?”
Bhishma, without pausing to indulge such rash and groundless boasting, instructed him, “If you desire to know the distinctions in their prowess, it is my duty to present a detailed account. You, Duryodhana, are an Atiratha, a class of warriors capable of engaging sixty thousand foes at once. A Rathi can fight a thousand, an Atiratha sixty thousand, and a Maharathi seven lakh and twenty thousand, and thus the title of Atiratha denotes a formidable hero of legendary might. Your brothers stand as equal Rathis, intelligent in the dynamics of war and capable of subduing Drupada’s forces. Kritavarma of the Bhaja’s is an Atiratha, skilled in piercing his targets and capable of accomplishing even the most arduous tasks. Shalya too is an Atiratha; though once the maternal uncle of the Pandavas, he deserted them and joined you, moved by jealousy toward Krishna, for both are equally skilled as charioteers, and through subtle hospitality his allegiance was secured.”
Bhishma continued, “Bhurishrava, famed for his chivalry, is an Atiratha, fierce as a demon upon the battlefield. Jayadratha, king of Sindhu and husband of your sister Dussala, is also an Atiratha, steadfast and unyielding in war. When the Pandavas dwelt in the hermitage of Trunabindu in Kamyaka forest and had gone hunting, Panchali remained alone, and Jayadratha, traveling with a fourfold army to wed a princess of the Salva land, seized her and bore her away by force. She cried for help to the priest Dhaumya, who pursued them, and when the Pandavas returned and learned of this outrage from Dhatreyi, they gave chase, destroyed his allies, and Jayadratha, trembling for his life, abandoned Draupadi and hid in the forest. Bhima seized and beat him, and was about to slay him when Arjuna intervened for the sake of Dussala, and Bhima instead bound him, shaved his head, and laid him before Dharmaraja, before whom Jayadratha pleaded with folded hands, calling himself a servant of the Pandavas. Panchali asked that his life be spared for Dussala’s sake, and Dharmaraja dismissed him, instructing him to depart and avoid further misconduct.”
Bhishma further narrated that Jayadratha then went to the banks of the Ganga and performed severe penance to Shiva, who granted him a boon to subdue the Pandavas, save Arjuna, for a single day. “Sudakshina, king of Kamboja, is a Samaratha, possessing a formidable chariot force capable of unsettling the Pandava ranks. Neela, king of Mahishmati, is an Ardharatha, and because of his deep enmity with Sahadeva, son of Jarasandha, he will fight with his full strength and energy. The kings of Avanti, Vinda, and Anuvinda, are deeply devoted to one another and will venture any peril to save the other, offering fierce resistance to their foes. The five kings of Trigarta are all Atirathas, seeking revenge for their humiliation during the rescue of cattle by the Pandavas in the Matsya kingdom, and their strength and skill in archery are immense.”
Turning to Suyodhana’s lineage, Bhishma said, “Your son Lakshmana Kumara is a Samaratha, chivalrous and inspiring confidence among the troops, strong and proud, indifferent to enemies. Brihadbala of Kosala is a Samaratha who will fight like wind and fire, spreading terror among foes and striking ruthlessly. Kripacharya is among the best of the Atirathas and a great pillar of our army, resolved either to win or to die, never to be defeated. Shakuni is a Samaratha, ever scheming against the sons of Pandu, possessing a loyal and powerful host and skilled in combat. Ashvatthama knows the finest and divine weapons, is the equal of Arjuna, and no warrior on earth can defeat him; upon the battlefield he cannot be seen as a Brahmin but strides like the lord of death.”
Bhishma then extolled Dronacharya, saying, “The king of the Kurus, Drona, is the foremost among the Atirathas, the guru of archery for warriors on both sides, your well-wisher, and a strategist whose brilliance can scatter enemies like dust before the wind. In battle, his aura is youthful, untouched by age, yet he is kind and affectionate toward Arjuna and will not cause him pain with his arrows. Even if the animated forces of the world were to surge against him, he could shatter them, for he never values his life above his duty, and no lord on earth can match his courage and gallantry.”
Continuing, Bhishma said, “Bahlika is an Atiratha whose ancient strength is ever renewed, and his son Somadatta is like his father; together they roam the battlefield like demons to their enemies and treat war as an occasion for celebration. Alambusa, a Samaratha demon, burns with anger toward the Pandavas, for when they dwelt in Gandhamadana during exile, Jatasura, his father, joined them in the guise of a Brahmin disciple of Parashurama and, in Bhima’s absence, seized Draupadi, Dharmaraja, Nakula, and Sahadeva while Arjuna was in the celestial realms, carrying them through the sky as they struggled. Bhima returned, confronted him, and after a fierce combat destroyed him, as he had earlier slain Hidimba and Bakasura. Alambusa, the son of Jatasura, now fights the Pandavas with demonic powers and magical arts, needing no encouragement.”
Bhishma further declared, “Bhagadatta, king of Pragjyotishapura, is a Samaratha endowed with enormous strength and unmatched skill in elephant warfare, striding like Indra upon Airavata and displaying feats beyond the comprehension of his enemies. He is the son of the demon Narakasura, and when Arjuna undertook his campaign of universal conquest, Bhagadatta fought him for eight days and could not defeat him, finally saying, ‘You are the son of Indra, and I am Indra’s friend, why should I fight you?’ and he gave Arjuna great gifts and sent him forth with a pact. Naraka bestowed upon him the invincible Vaishnava weapon.”
Bhishma continued, “The Gandhara kings Vrishaka and Achala are Samarathas, driven by manliness and renown, whose warcraft and strategy are difficult for enemies to grasp, for they strike with irreversible force before their foes can comprehend their intent. O king, your counselor and companion Karna constantly invites conflict and inflames your vengeance against the Pandavas, speaking unwarranted words in the assembly; yet Radheya is an Ardharatha. Know this truth, for he has become weakened by the loss of his natural armor and ear ornaments, and though kind in heart, he is unwise. Parashurama’s curse has destroyed his mastery of divine weapons, and therefore he cannot confront Phalguna in battle, a truth known to the world.”
Bhishma further elaborated on Karna’s nature, saying that he would rush into battle before others because of his excitable disposition, yet would not hesitate to flee when overmatched, that he was reluctant to learn, and that from every technical measure, he was but an Ardharatha. At these words, Karna, his eyes wide and burning with anger, protested, “You speak harshly of me with malice, declaring me an Ardharatha; what fault do you find in me, and what gain comes from belittling my strength? Son of Ganga, you have spoken ill of me before the assembled kings, and for Duryodhana’s sake, I refrain from fighting you. In my view, your strength and courage qualify you only as an Artharatha.” Having spoken thus, Radheya looked about the court and continued, questioning whether Bhishma could be trusted to do them good, accusing him of insulting kings by ranking them low and thus diminishing Duryodhana’s stature, and declaring that while both father and son honored the grandsire, what could a warrior like himself do. Turning to Duryodhana, he lamented that the situation had fallen into disorder and asked how such damaging words could be tolerated in the king’s presence, arguing that the removal of Gangeya would relieve the anguish of the kings, that the counsel of the aged is acceptable when wise but dangerous when inconsistent and incoherent, and that under Bhishma’s command the kings would not fight sincerely, for he was arrogant and unfit to lead, and Karna would not fight under such a self-important and opinionated chief.
Bhishma retorted, “Karna, you deride me as an old man, but learn from your guru Parashurama of my strength and vigor, and ask Bhargava of the full extent of my knowledge in weapons and sacred arts. The world knows what befell those who confronted me in battle, and the middle Pandava knows well the difference between your youthful pride and my aged might. Son of a charioteer, it is my misfortune to speak of my own achievements in this assembly, but your foolish ego has compelled me. You counsel the Kauravas in thought and deed, and thus they have embraced this perilous course. We are not capable of avoiding this calamity, yet you are a great warrior; fight with chivalry and courage and show your strength. You seek excuses to escape war by targeting me, but it will not be possible to avoid battle, for Arjuna’s furious arrows will consume all warriors, and you too will be compelled to confront him, and when you meet a pitiable end, Duryodhana will understand the nature of your words and deeds.”
Karna, with his proud and short-sighted views, shattered the harmony of the assembly, and Sanjaya continued his narration, plunging Dhritarashtra into deep anguish. The precise classification of warriors by Bhishma formed a clear strategic design by which tactics could be adjusted according to circumstance, but Karna’s thoughtless attack revealed that Duryodhana’s reliance on such counsel would bring the failure of his aims and the defeat of his cause.
