Virata Parva

As soon as their twelve long years of forest exile were complete, the Pandavas now faced the most challenging test of all — the thirteenth year, which they had to spend entirely in hiding, completely concealing their true identity, knowing that if they were recognized during this period, they would have to endure another twelve years of exile.

Yudhishthira, after deep consultation with his brothers and Draupadi, decided that they would take refuge in the kingdom of King Virata's Matsya country, a prosperous, well-protected kingdom whose ruler already held a friendly disposition toward the Pandavas.

Their weapons, which could become the greatest risk to their identity during the year of hiding, they hid with the utmost secrecy in the dense branches of a great Shami tree outside the town, disguised under the cover of a corpse, so that no traveler passing by would dare search there.

Each Pandava and Draupadi chose an exceedingly well-considered, credible disguise and occupation for themselves — one close enough to their true abilities and skills, yet able to fully conceal their real identity. This plan rested on their long penance and on the divine boon received from the Yaksha, who had promised special help in maintaining their disguise.

Thus, with the utmost caution and a carefully organized strategy, the Pandavas entered Viratanagar, the capital of the Matsya country, one by one, at different times and by different routes, making sure that no one saw them entering together as a group, which might arouse suspicion of their connection to one another.

Yudhishthira entered King Virata's court under the name "Kanka," a Brahmin expert in dice. He presented himself as a former friend of King Yudhishthira of Hastinapur and a man exceptionally skilled at the game of dice — an exceedingly subtle, clever irony, that he presented his own dice-related misfortune as his disguised skill.

King Virata was deeply impressed by Kanka's grave, dignified bearing and his extraordinary wisdom and courtesy, and at once appointed him a respected advisor in his court and his companion at dice, without the slightest suspicion that this was the very same, most righteous emperor of the entire Bharata dynasty.

In this role, Yudhishthira took special care never to wager excessive amounts of wealth, but rather to display his skill in such a way that his respect in the court would be maintained, without the slightest hint of his true identity being revealed.

He also declared before King Virata that four other companions of his would soon arrive in this city seeking employment in various services, and requested Virata that, if found worthy, they too be given suitable employment — this pre-arranged conversation was itself part of their carefully organized strategy.

Thus, through his restrained, dignified presence, Yudhishthira soon established himself in Virata's court as a trustworthy, respected figure — this proved the first, important cornerstone of their successful year of hiding.

Bhimasena took on the disguise of a skilled cook named "Vallabha." He presented himself as having formerly been the chief cook and wrestling instructor at King Yudhishthira's court — an exceedingly wise choice, for it gave him the opportunity to naturally display his extraordinary physical strength as well, without arousing any suspicion.

King Virata was deeply impressed by Bhima's extraordinary skill in cooking and his massive, powerful build, and at once appointed him head of his royal kitchen. Bhima soon won the heart of the entire royal family with his delicious dishes.

During this same period, an exceedingly powerful, invincible wrestler in Virata's kingdom would regularly come to the court and challenge everyone to a duel, and had never been defeated by anyone. King Virata requested Vallabha (Bhima) to challenge this wrestler — an opportunity in which Bhima could display his extraordinary strength in a natural, effortless way.

Bhima, without casting the slightest suspicion on his true identity, defeated this wrestler in a fierce duel and slew him. King Virata and the entire court were deeply pleased and astonished by this extraordinary victory, and Vallabha's fame spread throughout the kingdom.

In this role, Bhima gradually became exceedingly popular and respected in the royal court, though he found it exceedingly difficult at times to keep his boundless strength in check — especially whenever he received news of any injustice toward his beloved wife Draupadi, at which his restraint was tested the most.

Arjuna faced the most extraordinary, unexpected challenge of the year of hiding — adopting a disguise utterly opposite to his true identity as the invincible archer renowned across the whole world. Recalling the art of dance and music he had learned from Chitrasena, king of the Gandharvas, in heaven, he made the daring decision to take on the guise of a eunuch dance teacher, "Brihannala."

This role was so opposite, so unexpected, that it seemed impossible for anyone to imagine that this was the very same Arjuna who had helped Agni in the burning of the Khandava forest, and who had destroyed the Nivatakavacha asuras in heaven. Arjuna adopted this role with great ease and skill.

Brihannala was appointed within the inner chambers of the palace to teach dance and music to King Virata's daughter Uttara and her companions — an exceedingly strange but necessary experience for Arjuna, in which he had to completely conceal his valor and manliness and adopt a gentle, feminine manner.

Prince Uttara, King Virata's son, and all the women of the inner chambers were deeply impressed by Brihannala's extraordinary skill in dance and gentle, humble nature. No one could suspect in the slightest that this humble dance teacher was in truth the greatest archer in the world.

For Arjuna, this role demanded the greatest self-restraint of all, for he had to keep his stored energy, his skill in war, and his true nature under constant control, every single moment — this was a penance that tested not physical but entirely mental and spiritual discipline.

Nakula entered Virata's court in the guise of a horse-keeper named "Granthika." He soon impressed the king with his deep knowledge and extraordinary skill regarding horses, and obtained the position of chief of the king's stables — this role was extremely close to his true expertise, so he faced no particular difficulty in playing it.

Sahadeva took on the guise of a cowherd under the name "Tantipala." His deep knowledge of astrology and animal husbandry proved exceedingly useful in managing King Virata's cowsheds, and he was soon appointed chief officer of all the kingdom's cattle herds.

For Draupadi, this year was the most risky and challenging of all. She took on the guise of a skilled hairdresser and maidservant named "Sairandhri," and obtained a position in the service of Queen Sudeshna. To conceal her extraordinary beauty, she devised the clever story that she was the wife of five Gandharva princes, who always remained invisibly near her for her protection — a clear warning to any man who might look upon her with improper intent.

Queen Sudeshna, deeply impressed by Sairandhri's extraordinary beauty, courtesy, and skill, accepted her as her most trusted attendant, though she also carefully warned her that her extraordinary beauty would surely draw the attention of some man or another in the palace, and that she must exercise special caution.

Thus, all five Pandavas and Draupadi successfully established themselves in Virata's palace in their exceedingly well-considered roles. The first few months passed exceedingly peacefully, but soon an event was about to occur that would place this entire secrecy in grave danger.

Kichaka, King Virata's army commander and Queen Sudeshna's brother, was regarded, because of his extraordinary physical strength and military influence, as an exceedingly powerful and often unrestrained figure in the kingdom. One day, when he saw Sairandhri's (Draupadi's) extraordinary beauty, he was instantly filled with an uncontrolled, improper lust for her.

Kichaka obtained an introduction to Sairandhri from his sister Sudeshna, and put before her a thoroughly improper proposal of marriage and a romantic relationship. Draupadi firmly rejected this proposal, warning him of her Gandharva husbands' vow of protection, making clear that this attempt of his could prove fatal to his own life.

Kichaka, not the least deterred by this rejection, began repeatedly pursuing Sairandhri and making improper proposals to her. He also sought help from his sister Sudeshna, who, under her brother's pressure, once sent Sairandhri to Kichaka's residence to bring wine, even knowing this might place her in grave danger.

The moment she arrived at Kichaka's residence, Draupadi fully sensed his lustful intent, and when Kichaka attempted to seize her by force, she at once fled toward the royal court, where King Virata himself and Yudhishthira (in the guise of Kanka) were present, believing she would surely find protection there.

Kichaka, blinded by his lust, pursued Draupadi even into the royal court, and kicked her to the ground before everyone present. Seeing this, Yudhishthira, bound by the need to maintain his disguise, and to restrain Bhima's anger, holding himself back with the greatest difficulty, could only say that a devoted wife is herself capable of protecting her own husbands.

Deeply wounded by this grave insult in the royal court, that night Draupadi went with the utmost secrecy to her husband Bhimasena, who was resting in the kitchen in the guise of Vallabha, and told him the whole account of her anguish, Kichaka's tyranny, and the insult suffered in the royal court.

Bhimasena, hearing his beloved wife's sorrowful account, trembled with rage. He also expressed deep distress toward Draupadi that Yudhishthira, in his concern to maintain his disguise, had failed to properly protect her at that time — it was unbearable to him that his wife had to endure such humiliation.

Draupadi made a clear request to Bhima that he find some way to slay Kichaka, so that he could never again torment her or any other innocent woman in this manner. Bhima, understanding his wife's anguish, at once promised to devise a clever, secret plan.

He suggested to Draupadi that she convince Kichaka that she was finally willing to accept his romantic proposal, and invite him to a solitary meeting at night in the dance hall, in complete darkness, where Bhima himself, taking Draupadi's form, would wait for Kichaka.

Draupadi, reassured by this plan, went to Kichaka and convinced him that she was ready to accept his terms, provided this meeting be held in complete secrecy and solitude. Kichaka, so blinded by his lust, accepted this proposal joyfully and without the slightest suspicion.

On the appointed night, Kichaka, filled with excitement and lust, dressed himself up and set out toward the dance hall, where, in complete darkness, he believed Sairandhri was waiting for him. In this darkness, in Draupadi's place, he approached Bhimasena instead, who was already waiting there in a woman's disguise.

The moment Kichaka attempted to touch Bhima, Bhima could no longer restrain his pent-up anger. He at once seized Kichaka in his massive arms; Kichaka, despite his own extraordinary physical strength, found himself utterly helpless before Bhima's unexpected, invincible force.

A fierce, exceedingly brief but fatal struggle broke out between the two. Bhima threw Kichaka to the ground and crushed his body so badly that it was reduced to a mere mass of flesh — even Bhima himself was astonished for a moment at how destructive his pent-up rage had proven to be.

Having completed his task, Bhima quietly returned to the kitchen in his usual role. When, in the morning, news of Kichaka's mysterious, gruesome death spread through the entire palace, everyone was utterly astonished, for no one could understand who could have defeated such a powerful commander in this manner.

The story of Sairandhri's (Draupadi's) Gandharva husbands, which until now had seemed a mere clever pretext, came to be regarded as even more credible throughout the kingdom after this incident, and no other man now dared to look upon her with improper intent.

Kichaka's brothers, known as the Upakichakas, were deeply enraged and grieved by their brother's mysterious death, and decided that the true cause of this death was Sairandhri herself, who must have devised this conspiracy through some secret means — and so they made a wicked decision to punish Draupadi as well.

They asked King Virata's permission that, at the time of Kichaka's funeral rites, according to a cruel prevailing custom, Sairandhri also be made to become sati upon his pyre — an utterly unjust, baseless accusation, but the Upakichakas, sunk in grief and anger, attempted to forcibly carry it out.

Draupadi, in this grave danger, deeply frightened, began calling out in a loud voice to her Gandharva husbands. Hearing this cry, Bhimasena, who was nearby, arrived there at once, and while still keeping his true identity secret, acting the part of an invisible Gandharva, launched a fierce attack upon the Upakichakas.

Bhima, with exceeding speed, slew all the Upakichakas one after another. Seeing this sight, the entire assembled crowd stood frozen in fear and astonishment, and the belief grew even firmer that Sairandhri was truly under the protection of some extraordinary, divine power.

King Virata, deeply frightened by this entire chain of events, began to feel that Sairandhri's presence might in some way prove dangerous for his kingdom, and asked her to leave the kingdom — but at Queen Sudeshna's request, and at Draupadi's own humble entreaty, she was allowed to remain temporarily in the kingdom, with the greatest caution, for just thirteen more days — which, by coincidence, was almost exactly the number of days remaining in their year of hiding.

News of Kichaka's extraordinary, mysterious death soon reached Hastinapur. Duryodhana and his spies at once concluded that the slaying of such a powerful commander in this manner could only be possible by an exceptionally strong warrior like Bhimasena, and so they grew strongly suspicious that the Pandavas were perhaps spending their year of hiding in the Matsya kingdom itself, in some disguise.

Duryodhana reactivated his spies across the whole of India to search for the Pandavas, focusing his attention especially on the Matsya kingdom, knowing that if the Pandavas were discovered before the period of hiding was complete, they could be forced into another twelve years of exile — an extraordinary political advantage for the Kauravas.

At this same time, on the advice of Karna and Shakuni, Duryodhana devised a clever, two-pronged plan — Sushharma, king of the Trigarta country, who had earlier been defeated by King Virata of Matsya and harbored deep vengeance against him, was encouraged to attack the Matsya kingdom from the south and steal Virata's cattle, so as to divide the Matsya army.

Immediately after this, the Kaurava army itself would attack the Matsya kingdom from the north, planning to steal the remaining cattle. This two-pronged strategy was devised with the intent that, if the Pandavas were truly hiding in Virata's kingdom, this crisis would surely force them to reveal their true identity and valor.

Thus, the single incident of Kichaka's slaying unwittingly set the backdrop for the final, most challenging days of the Pandavas' year of hiding, in which they had to maintain an exceedingly delicate balance between protecting their identity and protecting the Matsya kingdom.

According to the plan, Sushharma, king of Trigarta, suddenly attacked the Matsya kingdom from the south with his vast army, and began stealing King Virata's countless cattle. On hearing this news, King Virata himself, leading his army, set out at once toward the battlefield to repel this attack.

Yudhishthira (Kanka), Bhima (Vallabha), and Nakula and Sahadeva also joined this battle alongside King Virata, in keeping with their service, though they had to reveal their true skill in war with the greatest caution, only to the extent necessary, so as not to expose their identity.

The battle proved exceedingly fierce, and there came a moment when King Virata himself was taken captive on the battlefield by Sushharma. Seeing this, an uproar broke out in the Matsya army, and their morale began to collapse entirely.

Bhimasena, seeing his king's plight, could no longer restrain himself. Ignoring even Yudhishthira's warning, he launched a fierce attack on the Trigarta army with his full extraordinary strength, and defeating Sushharma himself, freed King Virata safely.

Yudhishthira, with his wisdom, at once reminded Bhima not to kill Sushharma, but to capture him and present him before King Virata, so that Virata himself could give him proper punishment — this suggestion was also made so that this display of Bhima's extraordinary strength would, as far as possible, be seen as King Virata's own victory, rather than that of some unknown warrior.

At the very same time that King Virata's army was engaged with the Trigartas in the south, the vast Kaurava army, led by Duryodhana, Karna, Dronacharya, Bhishma, and Ashwatthama, attacked the Matsya kingdom from the north, and began stealing the king's remaining countless cattle — this was exactly the plan Karna and Shakuni had devised earlier.

At this time, only Prince Uttara was present in Viratanagar, who was still exceedingly young and inexperienced in war. But because of his exceedingly confident, somewhat arrogant nature, he boastfully declared before the women of the inner chambers that if he had a suitable charioteer, he alone could defeat the entire Kaurava army.

Uttara, the prince's sister and Draupadi's pupil, at once suggested that the dance teacher Brihannala, who had once also been a skilled charioteer, would be most suitable for this task — a suggestion that, unknowingly, was about to set the backdrop for the most dramatic, decisive turn of this entire saga.

Uttara at first laughed at this suggestion, not believing that a dance teacher could prove useful on a battlefield, but with no other charioteer available, and at his sister's urging, he decided to make Brihannala his charioteer.

Brihannala (Arjuna), maintaining his feminine role, expressing some objection and hesitation, eventually agreed to become Uttara's charioteer, knowing that this moment could prove both the greatest test of his year of hiding and the possible cause of his exposure.

Making Brihannala his charioteer, Prince Uttara, with great confidence and enthusiasm, drove his chariot alone toward the battlefield to face the Kaurava army. At first his enthusiasm was exceedingly strong, believing that he could truly defeat this vast army all by himself.

But the moment Uttara saw, from a distance, the vast, countless Kaurava army with Bhishma, Drona, Karna, Ashwatthama, and Duryodhana, gleaming with their banners and weapons, his entire confidence turned in an instant into fear and terror. Trembling, he attempted to jump down from the chariot and flee.

Brihannala, with great patience and cleverness, caught the fleeing Uttara, and explained to him that fleeing the battlefield in this manner would be, for a Kshatriya prince, far more shameful than any death — it would forever tarnish his own reputation and that of his entire lineage.

Uttara was so overcome with fear that he was in no state to listen even to these arguments. Finally, Brihannala put forward one last, clever proposal — that if Uttara himself was unable to fight, he should at least accept Brihannala as the archer in place of the charioteer, and take on the role of charioteer himself.

Uttara, joyfully accepting this proposal, asked whether a dance teacher was truly also skilled in the art of war. In answer to this very question, Arjuna finally directed the chariot to turn toward that Shami tree, where his divine weapons had lain secretly hidden for years — and thus the historic moment of his revelation now drew near.

Arriving before the Shami tree, Brihannala instructed Uttara to climb the tree and bring down a certain bundle hidden there. Uttara, out of sheer curiosity, obeyed this instruction and climbed the tree, and when he opened the bundle, wondrous, radiant divine weapons emerged from it, whose brilliance lit up the entire surroundings.

Uttara, seeing the Gandiva bow along with the other extraordinary weapons, was utterly astonished, and asked Brihannala who their true owner was. At this very moment, Arjuna finally revealed his true identity completely — that he himself was Arjuna, son of Pandu, and that his companions Kanka, Vallabha, Granthika, and Tantipala were in truth Yudhishthira, Bhima, Nakula, and Sahadeva.

Uttara, learning this extraordinary, unimaginable truth, was at first filled with great astonishment and some disbelief, but Arjuna's grave, confident bearing and the direct presence of the divine weapons soon dispelled all his doubts. Overcome with a mixture of reverence and fear, he bowed his head before Arjuna.

Arjuna put on his royal garments and armor, strung his Gandiva bow — its fearsome twang echoing in every direction — and also blew his divine conch. This sound was so terrible that the hearts of many soldiers in the distant Kaurava army trembled with fear, and experienced warriors recognized at once that this sound could belong to no ordinary warrior.

Uttara, now filled with great confidence, took on the role of Arjuna's charioteer, and drove the chariot forward toward the Kaurava army. Thus, after thirteen long years of hiding, Arjuna's revelation proved one of the most dramatic, thrilling moments in the entire history of the Bharata dynasty.

The moment they heard the twang of Arjuna's Gandiva and the sound of his divine conch, Grandsire Bhishma and Dronacharya at once recognized that this was Arjuna himself, and informed Duryodhana that the Pandavas' period of hiding now seemed to be complete, since they had willingly revealed their identity.

Duryodhana, Karna, and Shakuni were not willing to accept this claim, arguing that there could be a difference of a few days in the counting of the period, and that if the Pandavas had been recognized before the period was complete, they would have to endure another twelve years of exile — this very dispute became the basis for the justification of the coming war.

Arjuna, alone, mounted on his chariot, appeared before that vast Kaurava army. He first bowed with the greatest reverence and humility to Bhishma and Dronacharya, his elder grandsire and guru, and also expressed his reluctance to fight them — but circumstances made it unavoidable.

After this, Arjuna gave such a wondrous display of his extraordinary skill in archery that the entire Kaurava army stood stunned. Facing great warriors like Bhishma, Drona, Karna, Kripacharya, and Ashwatthama all at once, he defeated each of them in turn, without killing anyone, only destroying their weapons and chariots.

Karna, who engaged Arjuna in a decisive duel, was also eventually defeated before Arjuna's extraordinary skill and forced to flee the battlefield. This extraordinary, solo victory completely shattered the morale of the entire Kaurava army, forcing them to retreat.

At this decisive moment of the battle, when the Kaurava army had been completely defeated and had retreated, Arjuna, showing extraordinary wisdom and compassion, instead of killing his elder gurus and family members, used a special weapon called the "Sammohanastra," which plunged the entire Kaurava army into a deep sleep.

While all the Kaurava warriors — Bhishma, Drona, Karna, Duryodhana, and others — lay unconscious in this divine sleep, Uttara made an extraordinary, somewhat curious request to Arjuna — that he too be given some credit for valor in the battle, so that he would not be shamed before his father and the townspeople.

Arjuna, showing affection and understanding toward his young charioteer, allowed Uttara to remove the upper garments of the unconscious Kaurava warriors — especially Duryodhana, Karna, Drona, Kripacharya, and Bhishma — and take them with him, so that he could claim in his own city that he had defeated these great warriors.

Uttara, deeply pleased by this proposal, carried out this task at once, and secretly placed these precious garments in the very branches of the Shami tree where the weapons had been hidden — garments that would later serve as the final, decisive proof confirming the Pandavas' identity.

Arjuna, having completed this extraordinary, compassionate yet decisive battle, returned victorious to Viratanagar along with Uttara. The Kaurava army, deeply distressed by this unprecedented defeat and humiliation, quietly returned to Hastinapur without offering any further resistance.

On the way back to Viratanagar, Arjuna once again put on his Brihannala disguise, and secretly hid the weapons back in the Shami tree, making sure that on entering the city, everything would outwardly appear as before, so that their identity would remain fully protected for the last remaining days.

Upon entering the city, Prince Uttara, in the pride of this extraordinary "victory," began claiming before the court and the townspeople that he had single-handedly defeated great warriors like Bhishma, Drona, and Karna in battle. Hearing this, King Virata and the entire court were filled with great pride and joy.

King Virata, overwhelmed by his son's extraordinary achievement, began preparing to declare him crown prince at once, and also decided to hold a grand celebration. In the midst of this joy, while playing dice with Kanka (Yudhishthira), he began lavishly praising his son's victory.

Yudhishthira, who himself knew full well that this victory had in truth been Arjuna's, hearing this exaggerated claim, unknowingly made a light, sarcastic remark that this victory must surely have been the result of someone else's valor — hearing this, King Virata grew exceedingly angry.

The enraged Virata, unable to bear this insult to his son, threw the dice at Kanka, causing blood to flow from his nose. This unexpected incident unwittingly set the backdrop for that final, decisive moment of the Pandavas' revelation, which could no longer be delayed any further.

At this very moment, Uttara, deeply ashamed at seeing his father's improper outburst, finally found the courage to reveal the whole truth. He told his father that the true victory in the battle had not been his own, but that of his charioteer, the dance teacher Brihannala, who alone had defeated the entire Kaurava army.

This revelation left King Virata even more bewildered, unable to understand how an ordinary dance teacher could possess such extraordinary skill in war. He at once ordered Brihannala to be summoned to the court, so that this mystery could be resolved.

Yudhishthira, sensing that hiding his identity was now impossible, and that the period of hiding was also nearly complete, himself decided that the truth should now be fully revealed. He asked King Virata's forgiveness, and also explained the reason for his unusual act of stopping the blood flowing from his nose — that had his blood fallen upon the ground, it would have been an exceedingly inauspicious sign.

After this, Arjuna (Brihannala) presented himself in the court, and duly revealed the true identity of himself and his four brothers — that Kanka was Dharmaraja Yudhishthira himself, Vallabha was Bhimasena, Granthika was Nakula, Tantipala was Sahadeva, and he himself was Arjuna, and that Sairandhri was Queen Draupadi herself.

King Virata, learning this extraordinary truth, was at first deeply frightened and ashamed, remembering that he had unknowingly struck Dharmaraja Yudhishthira himself by throwing dice at him. He at once begged forgiveness, prostrating himself at the Pandavas' feet, and offered them his entire kingdom and wealth.

After this revelation of the Pandavas' true identity, King Virata, with great joy and reverence, proposed that his daughter Uttara be married to Arjuna, seeing that Arjuna had taught her for so long as her dance teacher and had also protected her.

Arjuna, displaying great humility and proper morality, declined this proposal, saying that he had regarded Uttara as his pupil, and that the relationship between a guru and a pupil is sacred and inviolable, and so a marriage between them would be improper.

In its place, Arjuna put forward an exceedingly beautiful, wise proposal — that Uttara be married instead to his own son Abhimanyu, born of Subhadra, an exceedingly radiant and valiant young prince, who himself possessed extraordinary skill in war just like his father.

King Virata, and all the Pandavas and Yadava family members present, were deeply pleased by this proposal. This marriage was to become not merely a family bond, but also a symbol of an exceedingly important strategic alliance of friendship between the Matsya kingdom and the Pandavas — one that would prove exceedingly valuable in the coming, inevitable great war.

Thus, the Virata Parva moves toward its conclusion with this grand, joyous marriage proposal, and with the successful, honorable completion of the Pandavas' year of hiding. The Pandavas were now fully free to move forward, with their true identity and honor restored, toward reclaiming their lost kingdom.

News of this planned marriage of Abhimanyu and Uttara was sent to friendly kingdoms across the whole of India, and Yudhishthira used this occasion to invite all his potential friends and allies to this wedding ceremony — a clever, far-sighted strategy through which the political alliances necessary for the coming war's preparation could be established.

Krishna himself, Balarama, and many Yadava heroes from Dwaraka also came to Viratanagar for this grand wedding ceremony — this meeting proved especially joyful for the Pandavas, for after a long time they received the direct presence and counsel of their most trusted friend and guide, Krishna.

On this occasion, King Drupada and many other powerful allied kings were also present, and together they all began a grave discussion of what strategy should now be adopted, after the completion of the year of hiding, to reclaim their rightful kingdom from the Kauravas — whether this was possible through peaceful negotiation, or whether war was now the final, unavoidable path.

The wedding ceremony was celebrated with great grandeur and joy; Abhimanyu and Uttara were duly married. This was a rare, pure moment of joy that came after this exceedingly difficult, thirteen-year-long period of struggle in the Pandavas' lives, filling every heart with new hope and enthusiasm.

Thus the Virata Parva reaches its conclusion with the successful, honorable completion of the Pandavas' year of hiding, the restoration of their true identity, and the establishment of an important new alliance of friendship. In the next parva, the Udyoga Parva, the story of the deliberations on war that began in this very wedding assembly, and the complete preparation for that terrible, inevitable great war, will be told.