Drona Parva

After Grandsire Bhishma's fall onto the bed of arrows, a deep grief and instability spread through the Kaurava army. Duryodhana, though deeply distressed by this extraordinary loss of his first commander, was forced to decide at once who should now lead the army, so that the momentum and morale of the war would not weaken in any way.

Duryodhana, with great humility and reverence, came before his teacher Dronacharya and requested him to take up the post of second commander of the Kaurava army, knowing that Drona, because of his extraordinary knowledge of weapons and skill in war, was most worthy of this exceedingly important responsibility.

Dronacharya, though experiencing deep inner anguish at this unbearable compulsion to fight against his own beloved pupils — the Pandavas, and Arjuna in particular — nevertheless, holding his duty and his loyalty to Hastinapur above all else, accepted this post of commander.

Drona gave Duryodhana a clear assurance that he would fight with his full strength and skill, and he also took an extraordinary, ambitious vow — that he would bring Yudhishthira in alive as a captive, believing that if Yudhishthira were taken captive, the entire Pandava army's morale would break completely, and the war might soon end in the Kauravas' favor.

Thus, Dronacharya, as the second commander of the Kaurava army, advanced to lead that terrible, exceedingly eventful struggle, which, including Abhimanyu's heart-rending heroic death, was to become one of the most poignant, most decisive chapters of this great war.

When news reached the Pandava camp that Dronacharya had taken a vow to capture Yudhishthira alive, all the Pandavas and their allied kings sank into deep worry; Arjuna, in particular, grew exceedingly vigilant and concerned for his eldest brother's safety.

Krishna, suggesting a solution to this grave crisis, said that if Arjuna remained always near Yudhishthira, in his direct protection, then Drona, however powerful and skilled he might be, could never succeed in reaching Yudhishthira, for Arjuna's valor was itself even more intense and extraordinary than Drona's own.

Yudhishthira too, to strengthen his own security, established a special protective arrangement of exceedingly skilled, experienced warriors around himself, ensuring that Drona's ambitious plan could not succeed under any circumstances.

Knowing that as long as Arjuna remained near Yudhishthira, this vow could not be fulfilled, Duryodhana and Shakuni devised an exceedingly cunning, clever plan — to draw Arjuna away from Yudhishthira by entangling him in a separate, prolonged struggle in some distant part of the battlefield, through the Sanshaptaka warriors of the Trigarta country.

This plan, though exceedingly well-organized, was to become, later on, the backdrop for the most heart-rending, most poignant chain of events in the entire great war, for it was in this very absence of Arjuna's that his beloved son Abhimanyu would have to face Drona's impenetrable Chakravyuha formation.

Sushharma, king of Trigarta, and his brothers, at Duryodhana's request, took a special, exceedingly grave vow, because of which they came to be called "Sanshaptakas" (death-sworn warriors) — that they would either bring about Arjuna's end, or offer up their own lives on the battlefield; they would never flee the battlefield.

Accepting this exceedingly grave, self-sacrificial challenge was, for Arjuna, unavoidable according to his Kshatriya dharma. So when the Sanshaptakas challenged him to a duel in the southern part of the battlefield, Arjuna, with Krishna as his charioteer, was forced to leave the protection of his brother Yudhishthira to other warriors and set out there to face this challenge.

Arjuna, though fully aware that this was a well-planned, diplomatic maneuver whose purpose was to draw him away from the main battlefield, could nevertheless not refrain from accepting this duel, in keeping with his dharma and his word. He began an exceedingly fierce, prolonged struggle against the Sanshaptakas' vast army.

This struggle was so intense and extensive that Arjuna had to use his full strength and extraordinary skill; he continued defeating this vast army of Sanshaptakas one after another, though because of their unbreakable vow, they kept rising again and again, with renewed enthusiasm, to fight once more.

In the midst of this very prolonged, exceedingly demanding struggle, on the main battlefield, Dronacharya began that extraordinary, impenetrable Chakravyuha formation, which, unfortunately, in Arjuna's absence, the Pandava army had no warrior fully capable of facing — except for one exceedingly young, courageous prince.

Dronacharya, employing his extraordinary strategic genius, devised an exceedingly complex, multi-layered military formation called the "Chakravyuha." This formation was arranged in concentric layers like a wheel, at whose center Duryodhana himself and the other principal Kaurava warriors were securely positioned.

This Chakravyuha was so complex and impenetrable that, at that time, on the Pandava side, only Arjuna and Krishna himself knew the method of breaking through it to reach the center — and unfortunately, on this day, Arjuna had been drawn away from the main battlefield, entangled in a separate struggle with the Sanshaptakas.

Yudhishthira and the other Pandavas sank into deep worry upon seeing this impenetrable Chakravyuha. It was then that Abhimanyu, Arjuna and Subhadra's exceedingly radiant, heroic son, stepped forward and declared that he had heard, from his father, the method of entering this Chakravyuha while still in his mother's womb, and so he could enter it.

But Abhimanyu also made clear that at that time, during the pregnancy, when his mother had fallen asleep, he had not been able to hear the method of coming back out of this formation — so he could only enter it, and would be unable to come back out. This was an exceedingly grave, risky limitation.

Yudhishthira and the other Pandavas, even knowing this grave limitation, gave Abhimanyu their word that they would all enter this formation right behind him, and that as soon as he broke through it, they would follow him and ensure his complete protection. With this assurance, Abhimanyu accepted this extraordinary, daring task.

Abhimanyu, with the same extraordinary skill in archery and courage as his father Arjuna, entered that impenetrable Chakravyuha, and, through his extraordinary valor, breaking through the formation's first layers, began defeating many powerful Kaurava warriors.

His valor was so extraordinary that Dronacharya, Kripacharya, Ashwatthama, and other great warriors too stood stunned for a moment before this young prince; he was advancing with such intensity and skill that it seemed as though Arjuna himself were fighting.

But at that very moment, Jayadratha, king of Sindhu, who had earlier suffered grave humiliation at the Pandavas' hands during the attempted abduction of Draupadi in the Vana Parva, and who had performed severe penance to Shiva to avenge this humiliation and obtained a special boon, stood firm at the gate of that formation.

Jayadratha had received a boon from Shiva that, for one day, he would be able to hold back, alone, the remaining four Pandavas apart from Arjuna. Using this very boon, Jayadratha stopped Yudhishthira, Bhima, Nakula, and Sahadeva right at the gate of the formation, completely denying them the chance to follow Abhimanyu.

Thus, Abhimanyu, despite the promise made to him, deprived of his uncles' help, was left alone within that impenetrable Chakravyuha, completely surrounded amid all the great Kaurava warriors — this was the exceedingly grave, heart-rending situation that would become the backdrop for one of the most poignant tales of this entire epic.

Even while alone, Abhimanyu showed not the slightest fear or weakness; rather, he faced all the Kaurava great warriors present — Dronacharya, Kripacharya, Ashwatthama, Karna, Dushasana, and even Duryodhana's own son Lakshmana, among many others — all at once, with exceedingly extraordinary courage and skill.

Through his valor he pushed back Dronacharya's chariot several times, and even succeeded in piercing Karna's armor with his arrows. Seeing this, Dronacharya himself lavishly praised this young prince's extraordinary talent, acknowledging that he was indeed a worthy successor to his father Arjuna.

But all the Kaurava great warriors, distressed by their repeated defeats before this extraordinary yet solitary young warrior, finally, in open defiance of all the established rules of righteous war, made the exceedingly improper, unrighteous decision to attack Abhimanyu together, all at once.

Karna, on Dronacharya's advice, cut Abhimanyu's bowstring from behind, and the other warriors, joining together, destroyed his chariot, horses, and charioteer. Abhimanyu, thus disarmed, took up even a single wheel of his chariot as his weapon and continued fighting with wondrous courage.

This sight — a lone, disarmed young warrior fighting to his last breath against six or seven great warriors at once — was to become one of the most heroic, yet most unjust moments of this entire great war, one that even the gods themselves watched from the sky with deep anguish.

Finally, Dushasana's son struck a terrible blow from behind, with a mace, against the disarmed and exceedingly exhausted Abhimanyu. Before this unjust, multi-warrior assault, that extraordinary, heroic young prince finally gave up his life, attaining a hero's death on the battlefield.

Abhimanyu's heroic death proved an unbearable blow for both sides. Even among the Kaurava army, many warriors, especially those who had directly witnessed his extraordinary courage, began to feel deep grief and self-reproach at their own actions, knowing that this victory was in no way honorable.

When, after sunset, the ceasefire was declared, and Arjuna, having ended his prolonged struggle with the Sanshaptakas victoriously, returned to his camp, he received news of his beloved son's heart-rending heroic death — this became the deepest, most unbearable moment of grief in his entire life.

Arjuna, learning of his son's end brought about by this unjust, multi-warrior assault, was filled with deep anger and unbearable anguish. Learning in particular that it was Jayadratha who had prevented the other Pandavas from helping Abhimanyu, he felt in his heart an extraordinary, terrible desire for vengeance against Jayadratha.

That very night, before his son's funeral pyre, with tear-filled eyes, Arjuna took an exceedingly grave, irrevocable vow — that the very next day, before sunset, he would bring about Jayadratha's end, or else he himself would enter living fire and give up his own life. This vow became the backdrop for the most dramatic, tense chain of events in this parva.

News of Arjuna's terrible, exceedingly grave vow soon reached Jayadratha, who, hearing it, grew exceedingly fearful, knowing that before Arjuna's valor and resolve, his own life was now in grave danger.

Jayadratha, to save his own life, at once attempted to flee toward Hastinapur, but Duryodhana and Dronacharya stopped him, explaining that fleeing in this manner would not only be cowardly, but would also prove exceedingly harmful to the Kaurava army's morale.

Dronacharya assured Jayadratha that he would devise an exceedingly firm, multi-layered military formation for his protection, in which experienced warriors like Bhishma — Karna, Ashwatthama, Kripacharya, and other great warriors — would surround Jayadratha in such a way that Arjuna would be unable to reach him.

Thus, for the next day's battle, the Kaurava army centered its entire strategy and military arrangement around a single purpose — protecting Jayadratha from Arjuna at any cost until sunset, knowing that if they succeeded in this, Arjuna would have to enter the fire according to his vow, which would prove an extraordinary, unimaginable loss for the Pandava side.

Krishna, fully understanding this exceedingly grave, challenging situation, engaged with Arjuna in deep strategic deliberation to face this extraordinary, decisive challenge of the coming day.

The next day, from the very morning, Arjuna, to fulfill his vow, launched a fierce attack on the Kaurava army with exceeding intensity and firm resolve, advancing while breaking through, one after another, every warrior and every military formation that came in his path toward Jayadratha.

Dronacharya, Kripacharya, Karna, and other great warriors, with their full strength, repeatedly tried to block Arjuna's path — this was an exceedingly fierce, continuous struggle, in which Arjuna had to face, every moment, new warriors and new obstacles.

Time passed swiftly, and the sun began to set toward the west. Arjuna, despite his extraordinary strength and skill, still found himself unable to reach Jayadratha because of this well-planned, multi-layered protective arrangement — seeing this, deep worry and despair began to spread through the Pandava army.

Krishna, as Arjuna's charioteer, deeply observing this exceedingly delicate, time-sensitive situation, began to feel that if reaching Jayadratha before sunset proved impossible, Arjuna would have to enter the fire according to his vow — a situation he wished, at any cost, not to let come to pass.

It was at this exceedingly grave, decisive moment that an extraordinary, divine device arose in Krishna's mind — one that would not only help fulfill Arjuna's vow, but would also set the backdrop for Jayadratha's own final, unavoidable end.

Krishna, using the extraordinary, divine power of his Sudarshana Chakra, temporarily covered the sun completely, causing a sudden, deep darkness to fall over the entire field of Kurukshetra — this sight seemed as though sunset had truly occurred.

The Kaurava army, believing that sunset had occurred and that Arjuna's vow had now failed, sank into rejoicing. Jayadratha too, exceedingly pleased by this misleading belief that his life had been saved, came out from his protection to celebrate this illusory victory, momentarily relaxing his protective arrangement.

At that very moment, Krishna, alerting Arjuna, gave him the signal to raise his bow at once, and as soon as this temporary covering of the Sudarshana Chakra was lifted, and the true light of the sun reappeared, Jayadratha was found standing directly before Arjuna, completely unwary and undefended.

Arjuna, taking full advantage of this extraordinary, divine opportunity, released an exceedingly powerful, precise arrow from his Gandiva bow, which severed Jayadratha's head from his body. Thus, Arjuna successfully fulfilled his terrible, irrevocable vow, right before sunset.

Krishna also made sure that Jayadratha's head, with exceedingly specific, calculated precision, flew and fell directly into his father's place of penance, for Jayadratha's father had received an earlier curse that if his son's head fell to the ground, his own head would burst — this extraordinary device also saved Jayadratha's father from this unforeseen danger.

After Jayadratha's end, Duryodhana and Karna, exceedingly angered and dissatisfied, decided that the war should now continue even through the night, so that the Pandava army would get no chance to rest, and they could swiftly avenge this extraordinary loss.

In this night battle, Bhima's son Ghatotkacha, making full use of his extraordinary demonic powers — which grew even stronger at night — launched a fierce, destructive attack on the Kaurava army; before his massive, terrible magical form, many Kaurava warriors began fleeing in fear.

Ghatotkacha's valor was so extraordinary and destructive that even Duryodhana's own life fell into grave danger. Exceedingly frightened, Duryodhana urged Karna to intervene at once and stop Ghatotkacha, knowing that no ordinary warrior was capable of facing Ghatotkacha in this night battle.

Karna, seeing his king and friend Duryodhana's grave plight, finally decided that he would use his extraordinary, single-use Vasavi Shakti, which he had received from Indra himself, and which he had specially kept in reserve against Arjuna, against Ghatotkacha instead.

With the use of this extraordinary, exceedingly powerful weapon, Ghatotkacha met his end — but even in his dying state, he expanded his massive demonic form so greatly that, as he fell, countless soldiers of the Kaurava army were crushed and attained a hero's death — this proved his final, extraordinary contribution.

On receiving news of Ghatotkacha's heroic death, all the Pandavas, especially Bhimasena, sank into deep grief over the end of their extraordinary, heroic son — this was an unbearable, personal loss for them, one that plunged the entire Pandava camp into deep anguish.

But amid this very grief, Krishna, in an exceedingly extraordinary way, appeared joyful and satisfied. Seeing this, Yudhishthira and all the Pandavas were exceedingly astonished, and asked Krishna the reason for this unusual reaction.

Krishna explained that Karna's Vasavi Shakti, which could be used only once, and which he had specially kept in reserve for Arjuna's end, had now been used against Ghatotkacha, and so was gone forever — and so Karna no longer possessed that supreme, invincible weapon against Arjuna.

Understanding this profound strategic truth, the Pandavas found deep comfort in the fact that Ghatotkacha's sacrifice, however heart-rending it might be, had not gone in vain — rather, it had forever secured Arjuna's life from an extraordinary, certain danger in the future.

Thus, this event once again reveals the profound truth that every sacrifice in war, however sorrowful it may appear, is itself a meaningful, necessary part of destiny's vast, complex plan — one whose full understanding only far-sighted, divine knowledge can provide.

In the days to come in this same parva, Dronacharya, driven by his incomplete vow to capture Yudhishthira and his loyalty to his son Ashwatthama and the Kaurava army, continued his exceedingly fierce, continuous attacks on the Pandava army; his valor, despite his old age, had not diminished in the least.

In the midst of this fierce struggle, King Drupada of Panchala, father of Draupadi and Dhrishtadyumna, who had held a deep, decades-old enmity with Dronacharya, became locked in an exceedingly fierce duel with Drona himself, in which King Drupada eventually attained a hero's death.

On this same day, King Virata of Matsya, who had given the Pandavas refuge in his kingdom during their year of hiding, and who was also Abhimanyu's father-in-law, also, in a fierce struggle with Dronacharya, gave up his life and attained a hero's death.

This double heroic death of these two elderly, exceedingly respected allied kings plunged the Pandava army into deep grief; Dhrishtadyumna, in particular, grew exceedingly distressed and angry at his father's death, repeating his vow that he would surely avenge his father's death.

This profound loss proved yet another terrible blow to the Pandava army's morale, but it further strengthened, in Dhrishtadyumna's heart, that unbreakable, essential resolve against Dronacharya, whose fulfillment was itself the very purpose of his birth.

Dronacharya's valor, despite his deep inner anguish at fighting against his own son-like pupils, grew more terrible day by day; he had come exceedingly close to fulfilling his vow of capturing Yudhishthira — seeing this, deep worry spread through the Pandava camp.

Yudhishthira and Krishna began deep deliberation to find some concrete, decisive solution to this grave, growing challenge; it had become clear that as long as Dronacharya remained fighting, with his unbreakable inner strength and resolve, defeating him in direct combat seemed nearly impossible.

Krishna, after exceedingly grave reflection, revealed the profound secret that Dronacharya held extraordinary affection for his son Ashwatthama, and that if he could somehow be made to believe that his son had died, he might, in this deep grief, cast aside his weapons, making his end possible.

This was an exceedingly morally complex, most difficult proposal, for making it succeed would require resorting, in some form or another, to a false or half-true statement. Yudhishthira, who had never in his entire life spoken falsehood, fell into deep moral conflict over this proposal.

Finally, Bhimasena suggested a clever measure, partially based on truth — that an elephant present on the battlefield named "Ashwatthama" be slain, and it then be declared that "Ashwatthama has been killed," without making clear whether this was the elephant or Drona's own son. This plan was then further discussed in detail.

To carry out this plan, the Pandava army chose one of its own elephants present on the battlefield, which happened to be known by the very name "Ashwatthama." Bhimasena, with his extraordinary mace, struck this elephant a terrible blow, ending its life.

After this, Bhimasena announced in a loud voice on the battlefield that "Ashwatthama has been killed." Hearing this, a sharp wave of deep grief and disbelief swept through Dronacharya's heart, though he himself knew well that his son Ashwatthama was an extraordinary, formidable warrior, and that his death in this manner seemed exceedingly unlikely.

Dronacharya, even amid this deep suspicion, to obtain complete certainty regarding his son's safety, went himself to Yudhishthira, believing that Yudhishthira, because of his renowned reputation for never speaking falsehood in his entire life, would reveal only the truth on this matter.

Yudhishthira, amid exceedingly deep inner conflict and moral anguish, began preparing, according to his brothers' and Krishna's plan, an exceedingly difficult, unprecedented answer to face his teacher's direct question — this was to become the most difficult, most controversial moment of his entire life.

At this very moment, it was arranged that, when Yudhishthira gave this answer, at Krishna's own instruction, all the warriors would begin sounding their conches and drums, so that Dronacharya could not clearly hear the final, important words of Yudhishthira's statement.

In answer to Dronacharya's direct, eager question, Yudhishthira said, in an exceedingly grave but trembling voice — "Ashwatthama hatah, naro va kunjaro va" — that is, "Ashwatthama is killed, whether he be man or elephant" — pronouncing the final words, "naro va kunjaro va," in an exceedingly soft, unclear voice.

At that very moment, according to the pre-arranged plan, the conches and drums of the entire Pandava army sounded together, whose terrible sound prevented these final, important words of Yudhishthira's from reaching Dronacharya clearly — he heard only that "Ashwatthama has been killed."

Dronacharya, holding unbreakable faith in Yudhishthira's renowned devotion to truth, came to believe that his son had indeed attained a hero's death on the battlefield. Overwhelmed by this unbearable, heart-rending grief, his entire inner strength and will to fight broke in an instant.

This incident became one of the most morally complex, most controversial episodes of this entire epic, raising the profound question of whether such a subtle, half-transformation of truth can ever be justified for the sake of victory in a righteous war — even Yudhishthira himself, later in life, engaged in deep self-reflection over this decision.

Vyasa later explained to Yudhishthira that, although this statement was not technically entirely false, its intent was nevertheless misleading — and it was for this very reason that, after the war, the wheel of Yudhishthira's chariot, which had normally floated slightly above the ground, began to touch the ground — a subtle, symbolic price for this one instance of his partial truthfulness.

Deeply broken by this unbearable news of his son's death, Dronacharya lost all his will to fight and his inner strength. Sitting on his chariot, with exceedingly deep grief and detachment, he set down his bow and arrows, and resolved to enter into yogic samadhi.

Seeing this, Dhrishtadyumna, who had long ago appeared from fire for the very purpose of Dronacharya's end, and who was also exceedingly distressed by his father Drupada's recent heroic death, began to see this occasion as a decisive, final opportunity to fulfill the very purpose of his birth.

Dronacharya, having set down his weapons, sat on his chariot, absorbed in a posture of deep meditation, engaged in this final, spiritual effort to free his soul from his body — this was an exceedingly calm, dignified sight, one that revealed an extraordinary spiritual depth even amid the terrible chaos of the battlefield.

Krishna, who was watching this entire course of events with deep gravity, tried to warn Dhrishtadyumna that killing Dronacharya in this disarmed, meditative state would be entirely contrary to the established rules of righteous war, and could become a cause of deep criticism and disgrace in the future.

But Dhrishtadyumna, so overwhelmed by grief over his father's death and by the intensity of his birth-purpose, ignoring even this warning, at once got down from his chariot, and, sword in hand, advanced swiftly toward Dronacharya.

Dhrishtadyumna, driven by grief over his father's death and by his long-standing, birth-ordained purpose, approached the meditating, disarmed Dronacharya, and with his sword, severed his head from his body — this act was a clear violation of the established rules of righteous war, but it was itself the final, unavoidable fruit of that long-standing destiny which had been determined years ago, at the very time of Drupada's humiliation.

Dronacharya's end proved an extraordinary, heart-rending moment for both sides. Arjuna, out of his deep affection and respect for his teacher, was exceedingly distressed by this news, and openly expressed his regret that his guru's end had come in this manner, in a disarmed state — something exceedingly improper for a true warrior.

Deep grief and terror spread through the Kaurava army at this news; it became clear that now both of their two most experienced, most trusted commanders — Bhishma and Drona — had departed the battlefield forever, and it had now become unavoidable to entrust the army's leadership to some other great warrior.

Krishna, offering a profound philosophical comment on this entire course of events, made clear that in war, sometimes, in special circumstances, the subtle, complex layers of dharma appear so mutually contradictory that determining complete, undisputed justice becomes exceedingly difficult — and this is one of the deepest, most controversial teachings of this vast great war.

With Dronacharya's end, the possibility grew strong that the leadership of the Kaurava army would now pass into Karna's hands, who had long been waiting for this post, and who would now finally take up the reins of this war with his full strength and skill — this set the backdrop for that terrible, final story of the Karna Parva to come, in which the fate-ordained, final duel between Arjuna and Karna would finally take place.

On receiving news of his father's exceedingly improper, unrighteous death, Ashwatthama, who was himself an exceedingly powerful, ascetic warrior, was filled with deep grief and boundless rage. He took the terrible vow that he would take exceedingly terrible vengeance for his father's death upon the entire Pandava army.

In his boundless rage and grief, Ashwatthama invoked an exceedingly secret, all-destroying divine weapon received from his father, the "Narayanastra." This weapon was itself connected to Lord Narayana, and its power was so boundless that it had the capacity to reduce an entire army to ashes in an instant.

When this terrible weapon, raining countless fire-arrows, was unleashed upon the Pandava army, fear and terror spread through the entire army; most warriors, to escape this weapon, began themselves picking up weapons to counter it, which only made its destructive power grow even more intense.

Krishna, who was well acquainted with the true nature of this weapon and the profound method of escaping it, at once ordered the entire Pandava army to cast aside all their weapons and lie down on the ground, showing an attitude of complete surrender and humility toward this weapon, for this weapon strikes only those who attempt to counter it with weapons.

Yudhishthira and all the other warriors at once obeyed Krishna's extraordinary, life-saving instruction. Only Bhimasena, because of his natural anger and courage, continued to counter this weapon with weapons, causing its power to concentrate even more upon him — seeing this, Arjuna himself had to step forward to calm his brother.

On Krishna's advice, when the entire Pandava army cast aside their weapons and settled themselves on the ground with complete humility and surrender, that terrible Narayanastra, gradually calming down, became ineffective on its own, without causing serious harm to anyone. Thus, the entire army escaped safely from this extraordinary, destructive crisis.

Ashwatthama, upon even this supreme, all-destroying weapon of his failing, experienced deep despair and humiliation, and was forced to recognize that Krishna's presence and his profound knowledge proved more powerful and decisive than any physical weapon.

This incident once again established the profound truth that victory in war is ensured not by physical power and weapons alone, but by profound knowledge, wisdom, and proper strategy, and that Krishna's presence proved, for the Pandavas, a far more valuable shield of protection than any weapon.

Ashwatthama, having failed to avenge his father's death, and filled with deep grief and humiliation, withdrew from the battlefield for a time, though the fire of vengeance continued to smolder in his heart, which would later, after the war's conclusion, set the backdrop for an exceedingly terrible, dark night.

After this extraordinary, life-saving event, the entire Pandava army took up their weapons again, and, with deep gratitude, expressed their unwavering reverence for Krishna's extraordinary wisdom and his divine protection, which had safely rescued them from this extraordinary crisis.

After this extraordinary, heart-rending end of Dronacharya, and after safely surviving this terrible crisis of the Narayanastra, the armies of both sides, after some period of rest and reorganization, engaged themselves in preparing for the next, even more decisive phase of this terrible great war.

In the Kaurava army, Karna was now considered the most suitable and natural choice for the post of commander after Dronacharya — he who had long been waiting for this extraordinary responsibility, and who was now finally to take up the reins of this war with his full strength and skill.

In the Pandava army, the loss of extraordinary heroes like Abhimanyu, Ghatotkacha, Drupada, and Virata caused deep grief; but at the same time, the end of principal Kaurava warriors like Jayadratha and Dronacharya also further strengthened the possibilities of their final victory — this was an exceedingly complex phase, filled with mixed emotions.

Yudhishthira, in particular, continued to experience deep inner anguish and self-reflection, both from the effect of his half-true statement and from his teacher's extraordinary end; this question remained in his heart for a long time — whether the path adopted for victory had truly been entirely in accordance with dharma.

Thus the Drona Parva, beginning with Abhimanyu's extraordinary, heart-rending heroic death, and reaching, through the fulfillment of Arjuna's vow to slay Jayadratha and Ghatotkacha's sacrifice, its conclusion with Dronacharya's exceedingly complex, controversial end, comes to a close. In the next parva, the Karna Parva, the story of that fate-ordained, final, most eagerly awaited duel between Arjuna and Karna will finally be told.