Kaurava

“ It seems that there is still fortunately some person in the world who is desirous of doing us good who hath, indeed, taken upon his own shoulders our pleasant load, although we are sitting idly! The wretch had come hither to cast his eyes on us,—himself in prosperity while ourselves are sunk in adversity and emaciated by ascetic austerities and are exposed to wind, cold and heat. They that imitate the behaviour of that sinful and wretched Kaurava, are now beholding his disgrace! He that had instructed Duryodhana to do this, had certainly acted sinfully. ”

“ Of the doings of the Kauravas, during the twelve years that we have been following the fortunes of their cousins, little is recorded, and that little is not to their credit. Knowing full well where the Pandavas were passing their term of exile in the forests, Duryodhana, upon the advice of Karna, went thither in great state with a view of meanly feasting his eyes upon the wretchedness of his hated kinsmen, and of intensifying their misery by the cruel contrast between his own grandeur and their destitution. This was the real, if unworthy, motive of the journey to the forest of Kamyaka ”

“ He answered the call to arms to fight against the common enemy—the Kauravas—mentioned in that great Indian classic, the "Mahabharata," and, having advanced as far as Panipat in the Punjab, that fateful spot where has been sealed the fate of so many Indian heroes, seems to have been killed, for he never returned to his kingdom. ”

“ The Kauravas, profiting by Kīchaka's death, now invade the Matsyan kingdom, when the Pāṇḍavas side with King Virāṭa, and there ensues, on the field of Kurukshetra, during eighteen days, a series of fierce battles, ending in the annihilation of the Kauravas. Yudhishṭhira now at last becomes yuva-rāja, and eventually king-Dhṛitarāshṭra having resigned and retired with his wife and Kuntī to the forest, where they soon after perish in a conflagration. Learning also the death of Kṛishṇa, Yudhishṭhira himself at last becomes tired of life and resigns his crown ”

“ Then the wanderers concealed their weapons in a tree, and went together towards the city of Virata [277] so that they might conceal themselves. According to the terms of banishment, they would have to spend a further twelve years in the jungle if the Kauravas discovered their whereabouts. ”

“ The poem opens with a "sacrifice of snakes," but this is a prelude, connected merely by a curious legend with the real beginning. That beginning is reached when the five sons of "King Pandu the Pale" and the five sons of "King Dhritarashtra the Blind," both of them descendants of Bhârat, are being brought up together in the palace. The first were called Pandavas, the last Kauravas, and their lifelong feud is the main subject of the epic. Yudhishthira, Bhíma, Arjuna, Nakula, and Sahadeva are the Pandava princes. Duryodhana [162] is chief of the Kauravas. ”

“ The Pandavas went forth to rescue the monarch, and they routed the raiders and rescued their prisoner; they also seized upon the Rajah of Trigartis, and forced him to submit with humility to his rival ere he was allowed to return to his own city.
Meanwhile the Kauravas had advanced from the south. Uttar [279] , son of the Rajah of Virata, went against them, and Arjuna was his charioteer. When the young man, however, beheld his enemies, he desired to flee, but his driver compelled him by force to remain in the chariot. ”

“ He doth not desist from conflict even with the gods and demons combined. Put to great hardship in the forest he cometh in wrath. Taught by even Indra himself, he is like unto Indra in battle. Therefore, ye Kauravas, I do not see any hero who can withstand him. It is said that the lord Mahadeva himself, disguised in the attire of a hunter, was gratified by this son of Pritha in battle on the mountains of Himavat.’ Hearing these words, Karna said, ‘You always censure us by speaking on the virtues of Falguna. ”

“ A Kshatriya begs of no man; what is refused him he seizeth in battle at all times.... Duryodhana still clings to Yudhishthira's kingdom, despite the wise counsel of Bhishma and Drona. Remember, O Balarama, it is not sinful to slay one's enemies, but it is shameful to beg from them. I now declare my advice to be that we should give the Kauravas an opportunity to restore the throne of Yudhishthira; if they hesitate to do so, then let the Pandavas secure justice on the battlefield. ”

“ Dhrita-ráshtra has himself one hundred sons, named Kauravas, from an ancestor Kuru; but, acting as the faithful. guardian of his nephews, he chooses the eldest of the five Pándavas as heir to the family kingdom. His own sons resent the act; hence the quarrel of the hundred Kauravas with the five Pándavas which forms the central story of Mahábhárata.
The period to which this story refers is not later than 1200 B.C.; but the composition of the Mahábhárata bears internal marks of later date than that of the Rámáyana. ”

“ So furious now becomes the war that even the just and mild Arjuna commits two breaches of Aryan chivalry,—killing an enemy while engaged with a third man, and shooting Karna dead while he is extricating his chariot-wheel and without a weapon. At last none are left of the chief Kauravas except Duryodhana, who retires from the field and hides in an island of the lake. The Pandavas find him out, and heap such reproaches on him that the surly warrior comes forth at length, and agrees to fight with Bhíma. ”

“ And after they had done this, their mother and joint wife entered the presence of Gandhari, and respectfully saluted her; and the wives of the Karauvas came in and were made known to Kunti and Draupadi. And the wives of the Kauravas were much surprised when they beheld the beauty and fine raiment of Draupadi; and they were very jealous of their kinswoman. And when all their visits had been paid, the Pandavas retired with their wife and mother to the quarters which had been prepared for them, and when it was evening they received the visits of all their friends who were dwelling at Hastinapur. ”

“ But the embellishments of poets and story-tellers have been so many that we can only point to features which may indicate a substratum of fact. In the legend, Kṛishṇa assists the Pâṇḍavas against the Kauravas. Now many think that the Pâṇḍavas represent a second and later immigration of Aryans into India, composed of tribes who had halted in the Himalayas and perhaps acquired some of the customs of the inhabitants, including polyandry, for the five Pâṇḍavas had one wife in common between them. Also, the meaning of the name Kṛishṇa, black, suggests that he was a chief of some non-Aryan tribe. ”

“ As long as Pandu sojourned in the Himalayas, the blind prince reigned in his stead, but when he died, his surviving widow brought to the capital (Hastinapur) her five divine sons, the Pandavs. There the blind uncle had them brought up with their cousins, the hundred Kurus (or Kauravas) , with whom, however, they were never able to live in perfect peace. ”

“ Arjuna, disguised as a Brahman, performs the feat with ease, and his youth and grace win the heart of Draupadí more completely than his skill. The princess henceforth follows the fortunes of the brothers, and, by a strange ancient custom, lives with them in common. The Pandavas, now allied to the King Draupada and become strong, are so much dreaded by the Kauravas that they are invited back again, for safety's sake, to Hastinapura, and settle near it in the city of Indraprastha, now Delhi. The reign of Yudhishthira and his brothers is very prosperous there ”

“ When she told unto Dhritarashtra that Pandu his brother had died, he wept and mourned greatly; then he bathed in holy waters and poured forth the funeral oblation. The blind king gave his protection to the five princes who were Pandu's heirs.
So the Pandavas and Kauravas were reared together in the royal palace at Hastinapur. Nor was favour shown to one cousin more than another. The young princes were trained to throw the stone and to cast the noose, and they engaged lustily in wrestling bouts and practised [Pg 178] boxing. As they grew up they shared work with the king's men ”

“ Krishna then spake, saying: “The Pandavas have assembled a mighty army, and cannot reward these soldiers unless they receive their raj. It is not yet too late to make peace. Deliver unto the Kauravas, O Sanjaya, this message: ‘If you seek peace, you will have peace; if you desire war, then let there be war.’”
Ere Sanjaya left, Yudhishthira spoke to him and said: “Tell thou Duryodhana that we will accept that portion of the raj which we ourselves have conquered and settled: he can retain the rest. My desire is for peace.” ”

“ Dharma said: “O Yudhishthira, thou art indeed mine own son. Thou wouldst not abandon me, thy hound, because that I was faithful unto thee. Thine equal cannot be found in heaven.”
Then Yudhishthira was transported to the city of eternal bliss, and there he beheld Duryodhana seated upon a throne. All the Kauravas were in heaven also, but the rajah could not find his brethren or fair Draupadi.
Said Indra: [Pg 326] “Here thou shalt dwell, O Yudhishthira, in eternal bliss. Forget all earthly ties and attain to perfection; thy brethren have fallen short, therefore they sank by the way.” ”

“ Therefore, O thou of mighty arms, withdraw this celestial weapon of thine. Dispel this wrath from thy heart and let the Pandavas be safe. The royal sage Yudhishthira never desires to win victory by perpetrating any sinful act. Give unto these that gem which is on thy head. Taking that, the Pandavas will in return grant thee thy life!"
Drona's son said, "This my gem is more valuable than all the wealth that has ever been earned by the Pandavas and the Kauravas. If this gem is worn, the wearer ceases to have any fear from weapons or disease or hunger! ”

“ Drupada, Rajah of Panchala, then arose and said: [Pg 273] “Ye monarchs, I fear that Satyaki hath spoken truly. The Kauravas are a stubborn people. Methinks it is useless to entreat Duryodhana, whose heart is consumed with greed. It is vain to plead with Dhritarashtra, who is but as clay in the hands of his proud son. Bhishma and Drona have already counselled in vain. Karna thirsts for war, and Duryodhana intrigues with him and also with false and cunning Shakuni. ”

“ Vidura spake to Pritha, mother of the Pandavas, and said: “O mother of living sons, my desire is ever for peace, but although I cry myself hoarse, Duryodhana will not listen to my words. Dhritarashtra is old, yet he doth not work for peace; he is intoxicated with pride for his sons. When Krishna returneth to the Pandavas, war will certainly break out; the sin of the Kauravas will cause much bloodshed. I cannot sleep, thinking of approaching disaster.”
Pritha sighed and wept. “Fie to wealth!” she said, [Pg 283] “that it should cause kinsmen to slaughter one another. ”

“ Then these Pandavas milked the world of its wealth, and allowed us a share, in brotherly tolerance. Now that they own defeat and expect banishment, I am no longer happy but exultant.
DHRITARASHTRA Wretch, you forget that both Pandavas and Kauravas have the same forefathers.
DURYODHANA It was difficult to forget that, and therefore our inequalities rankled in my heart. At midnight the moon is never jealous of the noonday sun. But the struggle to share one horizon between both orbs cannot last forever. Thank heaven, that struggle is over, and we have at last won solitude in glory. ”

“ Koravas, being highly superstitious, are constantly on the look-out for omens, especially before starting out on an excursion when the objective is dacoity or housebreaking. The household deity, represented by a brick picked up at random, is worshipped, and a sheep or fowl is sacrificed. Water is first poured over the animal, and, if it shakes its body, the omen is good, while, if it stands perfectly still, there is misfortune ahead. It is unfortunate, when starting, to see widows, pots of milk, dogs urinating, a man leading a bull, or a bull bellowing. ”

“ The Koravas are extremely superstitious, and take careful notice of good or bad omens before they start on a criminal expedition. They hold a feast, at which the assistance of the goddess Kolāpuriamma or Perumāl is sought. A young goat, with coloured thread attached to its horns, and a garland of margosa leaves with a piece of turmeric round its neck, is taken to an out-of-the-way shrine. Here it is placed before the deity, and cocoanuts are broken. The god is asked whether the expedition will be successful. If the body of the animal quivers, it is regarded as an answer in the affirmative ”

“ The Kuravas are prædial slaves, who were liable in olden days to be bought and sold along with the land they occupied. They are not regarded as so faithful as the Pulayas. Their homes are, like those of the Pulayas, low thatched sheds. They eat meat, and drink toddy and arrack. Their women tie their hair in the centre of the head, and not behind like the Pulayas. Tattooing is very largely resorted to. Though Hindu deities are worshipped, the Chavars, or spirits of the dead, receive the most particular attention. ”

“ Some of the women of this class are thriving well in the Madras Presidency as experts in dancing. They are kept by rich people, and are called in the Telugu country Erukala Bōgamvaru, in Tamil Korava Thevidia. They also train monkeys, and show them to the public.”
The household god of the Korava, which is as a rule very rudely carved, may be a representation of either Vishnu or Siva. As already noted, it is stated in the Census Report, 1901, that the Koravas worship Subrahmanya, the son of Siva, while the Yerukalas worship Vishnu in the form of Venkatēswara and his wife Lakshmi. ”

“ In the Salem district there is a village called Koravūr, which is inhabited entirely by Koravas, who say that they were originally Uppu Koravas, but now cultivate their [458] own lands, or work as agricultural labourers for the land-owners. They say further that they pay an occasional visit to Madras for the purpose of replenishing their stock of coral and beads, which they sell at local shandis (markets) . Some Koravas are said to buy gilded beads at Madura, and cheat unsuspecting villagers by selling them as gold. ”