Udyoga Parva: Difference between revisions

The '''Udyoga Parva''' ({{lang-sa|उद्योग पर्वः}}), or ''the Book of Effort,'' is the fifth of eighteen books of the Indian Epic [[Mahabharata]].<ref name="vb">van Buitenen, J.A.B. (1978) ''The Mahabharata: Book 4: The Book of the Virata; Book 5: The Book of the Effort''. Chicago, IL: University of Chicago Press</ref> Udyoga Parva traditionally has 10 sub-books and 199 chapters.<ref name="kmg">Ganguli, K. M. (1883–1896) "[http://www.sacred-texts.com/hin/m05/index.htm Udyoga Parva]" in ''The Mahabharata of Krishna-Dwaipayana Vyasa'' (12 Volumes). Calcutta</ref><ref name="mnd">Dutt, M.N. (1896) ''The Mahabharata (Volume 5): Udyoga Parva''. Calcutta: Elysium Press</ref> The critical edition of Sabha Parva has 12 sub-books and 197 chapters.<ref>van Buitenen, J.A.B. (1973) ''The Mahabharata: Book 1: The Book of the Beginning''. Chicago, IL: University of Chicago Press, p 476</ref><ref>Debroy, B. (2010) ''The Mahabharata, Volume 1''. Gurgaon: Penguin Books India, pp. xxiii–xxvi</ref>

''Viduraniti'', a theory of leadership, is embedded in Udyoga Parva (Chapters 33–40).<ref name=sr/> The ''[[Sanatsujatiya]]'', a text commented upon by [[Adi Shankara]], is contained within the Udyoga Parva (Chapters 41–46).<ref name=kttmm/>

This ''[[Mahabharata#The 18 parvas or books|Parva]]'' (book) traditionally has 10 sub-parvas (sub-books or little books) and 199 adhyayas (sections, chapters).<ref name="kmg" /><ref name=mnd/> The following are the sub-parvas:<ref>{{cite web |title=Mahābhārata (Table of Contents) |url=https://www.tititudorancea.com/z/mahabharata_table_of_contents.htm |website=The Titi Tudorancea Bulletin |access-date=2021-03-01}}</ref>

:: [[Satyaki]] reminds the gathered kings that the Kauravas got the kingdom by trick and evil, that evil people do not change. The proposed peaceful diplomacy is ridiculous, claims Satyaki, because peace can never be negotiated from a position of weakness. Only the strong who have the power and means to destroy their opponent, get a fair and just deal during peace negotiations. Satyaki recommends Pandavas should establish a visibly strong army, and slay all opponents. Drupada suggests despatching envoys to other virtuous and good kingdoms to build military alliance for Pandavas. Krishna approves. Envoys spread out. Kings and Krishna return to their homes. In parallel, Duryodhana on learning Pandavas intentions started building their alliances for war, to weaken Pandavas to a point that they do not even ask back their kingdom. Both Pandavas and Kauravas meet Krishna in [[Dvārakā|Dwaraka]], for their military preparations, but with morally opposite stands. Krishna ask Arjuna to choose either his army or he himself alone, resolved not to fight on the field. Arjuna chooses Krishna on his side. Duryodhana, in contrast, gets the Krishna's army to serve him. Krishna decides and promises to drive Arjuna's chariot if war becomes necessary. Duryodhana then went to the son of Rohini of great strength, and approaching him, explained him his reasons. Valrama refused to take part in battle as his affection for both sides. Both sides gather a massive alliance of armies, with Pandavas seven units of troops and  with Kaurava eleven units group's army being larger. Salya on being serviced and asked by Duryodhana as a boon, joins Kauravas side, then meets Yudhishthira. On learning Salya being tricked, Yudhishthira asked him a favor that he will be chosen as Karna charioteer during the war for sure in future, and compared his riding skills to Krishna. For their good, and protection of Arjuna, he must despirit Karna, by recounting the praises of Arjuna, so that victory can be achieved. Shalya promised him that he will speak to him in war in such contradictory words that will bereft him of pride and valour, and will be  easily slain by antagonist. Yudhishthira convinces Salya that Kauravas are in error. Salya agrees to explain Yudhishthira position to Duryodhana. Salya leaves Pandavas camp to meet the Kaurava brothers.

:: Dhritarashtra summons [[Vidura]] for counsel, confesses Sanjaya's message have disordered his senses and caused him sleeplessness. Dhritarashtra asks for moral guidance and wisdom to lead his kingdom. Sage [[Vidura]] presents a discourse that is referred to as ''Viduraniti''. It describes the character and habits of wise men, how they combine virtuous life with prosperity. These adhyayas also describe the duties and actions of kings that enables a prosperous kingdom. After listening to Vidura, Dhritarashtra leans for peace and an accommodation of Pandava brothers; however, he says Duryodhana wants the opposite. Dhritarashtra claims his exertion may be in vain, destiny will do what it wants to.

:: Dhritarashtra continues in his suffering of anxiety and depression. He seeks more counsel from sage [[Vidura]]. The sage says he was born in Sudra class<ref>The words class and caste do not have Sanskrit equivalents, most modern literature treats Sudra and Brahmin as castes; Manmatha Nath Dutt, in 1896, translated this verse with word class, his translation on page 66 of Udyoga Parva is retained here.</ref> and has already counseled the king, perhaps the king should get second opinion from [[Sanatkumara|Sanat-Sujata]]<ref>Sanatsujata is considered identical to Sanatkumara—K.T. Telang in [[Max Müller]] (Editor), Volume 8, 2nd Edition, {{Google books|DY8zAQAAMAAJ|The Bhagavadgîtâ with the Sanatsugātiýa and the Anugītā|page=135}}</ref> who was born in Brahmin class. Vidura brings in sage Sanat-Sujata. Dhritarashtra asks him questions about eternal being, life after death and immortality. The response of Sanat-Sujata is another treatise called ''[[Sanatsujatiya]]'' (sometimes spelled Sanatsugatiya or Sanatsugâtîya).<ref name=vb/><ref name="Paul Cotton 1918 pages 321-328">Paul Cotton (1918), Readings from the Upanishads, The Open Court, Volume 32, Number 6, pages 321–328</ref> Scholars<ref name=kttmm>K. T. Telang in Max Müller (Editor), Volume 8, 2nd Edition, {{Google books|DY8zAQAAMAAJ|The Bhagavadgîtâ with the Sanatsugātiýa and the Anugītā}}</ref>{{rp|137}} suggest Sanatsujatiya may have been a later insertion and addition into the original Epic. [[Adi Shankara]] commented on Sanatsujatiya, parts of the commentary too have been corrupted later by unknown individuals.<ref name=kttmm/>

:: Infighting erupts within the Kaurava side. Duryodhana asks for Bhishma views on both side warriors counted as ''rathas'', and ''atirathas''. Bhishma lists all 100 Kaurava brothers, and Sakuni as Rathas. Jayadratha equal to two rathas. Kritavarman, Salya, as Atirathas. Aswathaman, Drona, as Maharathas, and mocks Karna as only  being an ''ardharatha''. Drona supports his words. Karna gets angry with [[Bhishma]] and criticizes him for making dissension among Kurus by indicating warrior ranks, according only to his own caprice. He vows he will not fight until he is laid down. The parva then describes ''rathas'' and ''atirathas'' on Pandava side, ready for war. King, sons of Madri, Shikhandin as Rathas. Bhimasena equal to eight Rathas. Dhrishtadyumna as Atiratha. Arjuna as Maharatha. Bhishma said, he himself and their preceptor Drona are only warrior who can advance against Dhananjaya, no third car- warrior.

:: This parva recites the story of Bhishma past exploits and a maiden named Amba, and how his emotional attachment means he can fight everyone but Sikhandin—a battalion commander in Pandavas side. Duryodhana then asks his commanders the time it will take each of them to annihilate the allied armies behind Pandavas. Bhishma said he can finish the slaughter in a month. Drona said smilingly that he is old, his energy and activity have both become weak, but like Bhishma, a month. Kripa estimates two months. Aswatthaman claims that he can annihilate the Pandava army in ten nights. Karna, however, acquainted with weapons of high efficacy, said he can achieve that feat in five days. Bhishma ridicules and mocks Karna. Yudhishthira, learning the news from spies, also asks the same question to Arjuna, the time he will take to annihilate the armies behind Kauravas. Arjuna said, with Vasudeva as his ally, he can, on his divine car, annihilate all mortals on earth, in the twinkling of the eye, using the terrible and mighty weapon he obtained from Mahadeva, if he provides and discharges it with enough energy. No  one knows this on the opposite side, but he is restricted to not using it for his own selfish reasons on human beings. The Pandava army marches to the battle front. The Kaurava army also marches to the battle front. Both armies face each other for war.

[[J. A. B. van Buitenen]] completed an annotated edition of Udyoga Parva, based on critically edited and least corrupted version of Mahabharata known in 1975.<ref name=vb/> Debroy, in 2011, notes that updated critical edition of Udyoga Parva, with spurious and corrupted text removed, has 10 sub-books, 197 adhyayas (chapters) and 6,001 shlokas (verses).<ref>Bibek Debroy, The Mahabharata : Volume 3, {{ISBN|978-0143100157}}, Penguin Books, page xxiii–xxiv of Introduction</ref> Debroy's translation of a critical edition of Udyoga Parva has been published in Volume 4 of his series.<ref>Bibek Debroy (2011), The Mahabharata, Volume 4, Penguin, {{ISBN|978-0143100164}}, Udyoga Parva</ref>

Udyoga Parva has several embedded treatises, such as a theory of leadership (Viduraniti),<ref name=sr>Sivakumar & Rao (2009), Building ethical organisation cultures – Guidelines from Indian ethos, International Journal of Indian Culture and Business Management, 2(4), pages 356-372</ref> a theory of dūta (diplomats, envoys) and a theory of just war.

===Viduraniti===

In Chapters 33 through 40 of Udyoga Parva, also called Prajagara sub-parva, sage Vidura outlines things wise people and leaders should do, and things they should not. These are known as ''Viduraniti''.<ref name=sr/><ref>M.R. Yardi (1983), THE MULTIPLE AUTHORSHIP OF THE MAHĀBHĀRATA A STATISTICAL APPROACH (Paper V), Annals of the Bhandarkar Oriental Research Institute, 64 (1/4), pages 35-58</ref> Some examples of his recommendations for leaders:

Viduraniti also includes few hundred verses with suggestions for personal development and characteristics of a wise person.<ref name=mnd/> For example, in Chapter 33, Vidura suggests a wise person refrains from anger, exultation, pride, shame, stupefaction and vanity. He has reverence and faith, he is unhampered in his endeavors by either adversity or prosperity. He believes virtue and profit can go together, exerts and acts to the best of his ability, disregards nothing. He understands quickly, listens carefully, acts with purpose. He does not grieve for what is lost, and does not lose his sense during crisis. He is constantly learning, he seeks enlightenment from everything he experiences. He acts after deciding, and decides after thinking. He neither behaves with arrogance, nor with excessive humility. He never speaks ill of others, nor praises himself. He does not exult in honours to himself, nor grieves at insults; he is not agitated by what others do to him just like a calm lake near river Ganges.<ref>Manmatha Nath Dutt (1896) [https://archive.org/stream/aproseenglishtr00duttgoog#page/n1031/mode/2up Prajagara Parva in Book 5] The Mahabharata</ref>