Where was Sanjay during the war?

Sanjay is an important character of Mahabharata who is most famous for narrating the events of the great war to the blind king. He is the primary narrator of all the chapters of Kurukshetra war.

According to popular belief Sanjay was sitting in front of Dhritarashtra during the entire duration of the war narrating him the live telecast of the events as they happened using the divine vision granted to him by Ved Vyasa.

What does the book say? Let's examine.Image
This is what Vyasdev's boon to Sanjay was. Notice the last verse in the attached screenshot. It effectively says that Sanjay would survive the war and would be protected from any harm.

Now if Sanjay was supposed to spend his entire time sitting inside Hastinapur castle, this last verse does not make any sense.Image
This is how Sanjay's narration of the war begins. Even the chapter name here mentions Sanjay returning from the battlefield after Bhishma's death. It is clear from the following that Dhritarashtra was hearing about the events of the war after the fact not a live telecast.
It is also clear that Sanjay was present in the battlefield and not in Hastinapur during the war.Image
Here in the beginning of Drona Parva it says without any ambiguity about Sanjay returning to Hastinapur from Kurukshetra war camp. Image
This is the beginning of Karna Parva which even mentions the medium of transport used by Sanjay to travel between Kurukshetra and Hastinapur - he rode during the night using horses as swift as wind. Image
Here in the beginning of Shalya Parva, Duryodhana was already dead when Sanjay entered Hastinapur. Image
Now this portion here in Shalya Parva mentions without any doubt, what was Sanjay up to during his presence in the battlefield - he was fighting in the war.

The first screenshot here mentions about him fighting alongside Kripacharya fighting against Dhrishtadyumna.

Second screenshot talks about him getting captured by Satyaki while running away from Dhrishtadyumna.Image
Image
Now this part here takes you back to the part of Vyasa's boon in the beginning where he promised about Sanjay surviving the war.

When Satyaki was about to kill Sanjay on Dhrishtadyumna's instructions, Vyasdev appeared in the battlefield and protected Sanjay.

Sanjay even had an emotion encounter with Duryodhana after this incident.Image
Now there is an interesting anecdote. Check out the number of Shlokas in Bhishma, Drona, Karna and Shalya Parva of Mahabharata.
Bhishma Parva ~ close to 6000
Drona Parva ~ close to 9000
Karna Parva ~ close to 5000
Shalya Parva ~ close to 3200

2 days of Karna are described in around the same number of verses as 10 days of Bhishma.

Maybe because Sanjaya's sessions with Dhritarashtra were almost of same lengths and he tried to fit in as much details as possible in the given amount of time.
Now you know what was Sanjay up to during the Kurukshetra war based on various consistent references from the book. You need not rely on cinematic adaptations which probably took some liberties because of the medium.

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More from @MySutradhar

Jul 9
Bhagwan Parashuram vs Bhishma

Amba pleaded with Rama (Parashurama) to avenge her humiliation by slaying Bhishma, whom she blamed for her misery. Rama initially refused, stating he only took up arms for Brahmanas and the Vedas, but assured her he would help through persuasion.

Encouraged by the sage Akritavrana, who reminded Rama of his past vows—to protect the helpless and to fight any warrior who defeated all Kshatriyas—Rama agreed to confront Bhishma.

Determined, Rama decided to first attempt peace, but vowed to fight Bhishma if he refused. With Amba and a group of ascetics, Rama set out for Kurukshetra to fulfill his word.Image
When Parashurama arrived near Hastinapura and summoned Bhishma, the grandsire respectfully visited him. Rama angrily questioned why Bhishma abducted Amba and then rejected her, rendering her unmarriageable. He commanded Bhishma to marry her and restore her honor.

Bhishma refused, citing his vow of celibacy and Kshatriya dharma. He insisted Amba had already declared her love for Salva, and he had let her go. Despite Bhishma’s appeals and respectful reasoning, Rama, enraged, insisted on battle.

Bhishma reminded Rama that he is his teacher and a Brahmana, and he would not fight him unless provoked. But since Rama insisted and now acted like a Kshatriya taking up arms, Bhishma accepted the challenge. He warned Rama of his own prowess and vowed to break the pride that Rama had long held from defeating Kshatriyas of the past; declaring himself their equal, even superior.
Rama laughed, accepted the challenge, and both agreed to fight at Kurukshetra. Bhishma prepared ceremoniously, donning white armor and riding a silver chariot with white horses. As he departed, the goddess Ganga, his divine mother, appeared and begged him not to fight his guru. Bhishma respectfully declined, standing by his dharma.

Ganga then pleaded with Rama to desist instead, but Rama refused, claiming Bhishma has disobeyed him. With neither party relenting, the long-awaited battle between disciple and master began, witnessed by sages, gods, and celestial beings.
Read 11 tweets
Jul 5
The conversation between Shurpanakha and Ravana is captured in Sargas 32, 33, and 34 of Shri Valmiki Ramayana. The details offered in the epic leave very little room for any assumption. So here I will attempt to reproduce what is written by Shri Valmiki without any bias for you to judge the whole conversation for yourself.

After Khara and Dushana, along with their army of fourteen thousand rakshasas, were killed by Shriram, Shurpanakha went to Lanka. Before she spoke any words to her brother, Shri Valmiki describes what Shurpanakha saw on her brother, in a way that reflects Shurpanakha's opinion of her brother. After describing Ravana's physical appearance, the epic says the following:Image
सर्व दिव्य अस्त्र योक्तारम् यज्ञ विघ्न करम् सदा |
पुरीम् भोगवतीम् गत्वा पराजित्य च वासुकिम् || ३-३२-१३
तक्षकस्य प्रियाम् भार्याम् पराजित्य जहार यः |

He who is a marksman of every divine missile, and an ever interdictor of Vedic-rituals, and who on going to the city named Bhogavati, the capital of Naga-s, and on defeating Vaasuki, the King of Serpents, has abducted the dear wife of Taksha on molesting her, and Shuurpanakha saw such a molester of others' wives. [3-32-13, 14a]

कैलासम् पर्वतम् गत्वा विजित्य नर वाहनम् || ३-३२-१४
विमानम् पुष्पकम् तस्य कामगम् वै जहार यः |

On going to Mt. Kailash he who has defeated the god who uses humans as his vehicle, namely Kubera, and snatched away his aircraft, namely Pushpaka, which aircraft transits at the wish of its steersman, and Shuurpanakha saw such a grabber of others' possessions. [3-32-14b, 15a]

वनम् चैत्ररथम् दिव्यम् नलिनीम् नंदनम् वनम् || ३-३२-१५
विनाशयति यः क्रोधात् देव उद्यानानि वीर्यवान् |

He who enviously devastated the divine gardens of Kubera, called Caitraratha, along with a divine Lake of Lotuses pertaining to the same Kubera, called Pushkarini, and the gardens of Indra, called Nandana, along with other paradisiacal gardens of gods, Shuurpanakha saw such an envious demon. [3-32-15b, 16a]
After referring to Ravana as, molester of other's wives, grabber of other's possessions and envious demon; the epic talks about his boon that made him so powerful. Then it calls him plunderer, embezzler of the Vedic rituals, heartless and an atrocious one.

मन्त्रैः अभितुष्टम् पुण्यम् अध्वरेषु द्विजातिभिः || ३-३२-१९
हविर्धानेषु यः सोमम् उपहन्ति महाबलः |

He who is an extreme-ultraist that expropriates the Soma-juice-oblation form the vessels of oblation in Vedic-rituals, which Soma juice-oblation is blest with Vedic-hymns and kept separately by Vedic Brahmans, since it is intended and shall belong to Indra and other divinities, and she saw such a plunderer. [3-32-19b, 20a]

प्राप्त यज्ञ हरम् दुष्टम् ब्रह्म घ्नम् क्रूर कारिणम् || ३-३२-२०
कर्कशम् निरनुक्रोशम् प्रजानाम् अहिते रतम् |

He who is such an embezzler of the Vedic-rituals at the time of their culmination, a malicious one, and one with cruel acts, a hinderer of Vedic-rituals, or, the slayer of those Brahmans that conduct Vedic-rituals contrary to his wishes, and one who is heartless and a rampant demon, who is a delighter in the iniquity to the people, at him Shuurpanakha saw. [3-32-20b, 21a]

रावणम् सर्व भूतानाम् सर्व लोक भयावहम् || ३-३२-२१
राक्षसी भ्रातरम् क्रूरम् सा ददर्श महाबलम् |

She that demoness Shuurpanakha saw her brother who makes all beings to wail, an alarming one to all the worlds, an atrocious one and highly formidable Ravana. [3-32-21b, 22a]
Read 14 tweets
Jun 29
Bhishma's Assessment (Ratha-Atiratha Classification)

Bhishma, after invoking the blessings of Kumara Kartikeya, confidently assured Duryodhana that he is fully capable of leading the Kaurava army. He expressed deep knowledge of military science, formations, and tactics, claiming he will defeat the Pandavas.

Duryodhana, elated and confident, stated that he had no fear even if the gods and demons unite against him, since Bhishma and Drona were on his side. He then requested Bhishma to identify who among the warriors of both armies are Rathas (great warriors) and Atirathas (superior warriors).Image created using ChatGPT
Bhishma began his classification:

Duryodhana and his brothers (like Dussasana) were all skilled Rathas: proficient with weapons, elephants, and chariots, and trained under Drona and Kripa.

Bhishma himself identified as the commander and a warrior beyond the need for self-description.

Kritavarman (Bhoja chief) was an Atiratha, capable of annihilating enemies like Indra does the demons.

Shalya, King of Madra, also an Atiratha, was a mighty archer who compared himself to Shrikrishna in battle prowess.

Bhurisravas, son of Somadatta, was a formidable leader of chariot divisions, well-trained and dangerous.

Jayadratha, King of Sindhu, was considered equal to two Rathas. He harboured deep resentment against the Pandavas for humiliating him during Draupadi’s abduction. Having performed intense austerities, he had received a boon to challenge them and was determined to fight to the death.
Sudhakshina, King of the Kamvojas, was rated as a Ratha. His Kamvoja troops, known for fierce attacks, would cover vast areas of the battlefield like a swarm of locusts. He was expected to display Indra-like valor in support of the Kauravas.

King Nila from Mahishmati, wearing blue armor, was another Ratha. He had past enmity with Sahadeva and would fight aggressively against the Pandavas.

The Avanti princes, Vinda and Anuvinda, were both excellent Rathas. Fierce and energetic, they would attack enemy troops with varied weapons, moving across the battlefield like Yama, the god of death.

The five Trigarta brothers, including Satyaratha, were all Rathas. They harbored a grudge against Bhima from the Virata war and were determined to seek vengeance by disrupting the Pandava ranks like Makara fish churning a river.

Lakshmana (Duryodhana’s son) and Dussasana’s son were both young, valiant Rathas. Though youthful, they were unflinching in battle, skilled in warfare, and promising leaders.
Read 18 tweets
Jun 28
Duryodhana Sends Uluka to Taunt Pandava

Duryodhana, on the eve of the Kurukshetra war, sends a provocative and arrogant message through his envoy Uluka (Shakuni's son) to the Pandavas, especially targeting Yudhishthira and Arjuna. He mocks the Pandavas’ past hardships, their exile, and their apparent humiliation, calling out their past servitude and disguises during their time in exile.

Duryodhana ridicules the moral posturing of Yudhishthira, comparing him to a hypocritical cat pretending to be pious while preying on innocent mice (a story borrowed from a tale told by Narada). He accuses the Pandavas of false humility and righteousness, urging them to fight as true Kshatriyas if they desire their lost kingdom.Image generated using ChatGPT
He issues personal taunts to each Pandava:

Yudhishthira is called out for begging for five villages and abandoning Kshatriya conduct.

Bhima is mocked for his vow to drink Dussasana’s blood and called a failed cook.

Nakula and Sahadeva are challenged to demonstrate their loyalty and strength in battle.

Drupada and Virata are derided as former servants now aiming to defeat a king.

Dhrishtadyumna is warned that he is fated to die at Drona’s hands.

Shikhandin is mocked for being born a woman and thus unable to harm Bhishma.

To Shrikrishna, Duryodhana dares him to uphold his own words of giving the Pandavas victory, challenging him to aid Arjuna in battle. He accuses Krishna of relying on illusion and deceit, and boasts that even a thousand Krishnas and Arjunas cannot stand against him.

He questions Arjuna’s bravery, reminding him that he was once a slave won in dice and survived exile only because of Draupadi and Krishna. He accuses him of being all talk and no action, and challenges him to back his boasts with deeds in battle. Duryodhana ends his speech with a scathing and elaborate metaphor, comparing his own army to a vast, invincible ocean filled with legendary warriors, implying that the Pandavas will be consumed by it.
Uluka, envoy of Duryodhana, arrives at the Pandava camp and, with Yudhishthira’s permission, delivers Duryodhana’s provocative message in the presence of the Pandavas, Krishna, and their allies.

Message to Yudhishthira:
Duryodhana mocks the Pandavas’ past humiliation: their defeat at dice, Draupadi’s insult, and their years in exile and servitude.

He urges Yudhishthira to show true Kshatriya spirit by embracing war rather than pretending to righteousness.

He challenges the Pandavas to back their past vows with action, especially Bhima’s vow to drink Dussasana’s blood.

Message to Arjuna:
Duryodhana accuses Arjuna of excessive bragging and says battles are won by method and valor, not boasts.

He reminds Arjuna that despite having Gandiva and Krishna, he lost everything and was rescued only by Draupadi’s intervention.

He mocks Arjuna’s disguise as a dance teacher during exile, and Bhima’s time as a cook, questioning their warrior pride.

Duryodhana asserts that his army, vast and powerful, is like an ocean full of invincible warriors, with Bhishma, Drona, Karna, and others forming its deadly parts.

He warns Arjuna that entering this “ocean” will only lead to fatigue, destruction, and regret.

He ends by saying Arjuna’s desire for the kingdom is as hopeless as an unworthy man’s dream of heaven.
Read 8 tweets
Jun 22
The Armies Prepare

After Shrikrishna returned from his unsuccessful peace mission to Hastinapura, Yudhishthira, preparing for the inevitable war, called upon his brothers to arrange the battle formation. He announced the names of seven mighty warriors to command the seven Akshauhinis of the Pandava army: Drupada, Virata, Dhrishtadyumna, Shikhandi, Satyaki, Chekitana, Bhima

Yudhishthira then invited suggestions for the supreme commander (generalissimo) of the army.

Sahadeva recommended Virata, praising his strength, virtues, and support to the Pandavas.

Nakula suggested Drupada, highlighting his royal lineage, learning, and old rivalry with Drona.

Arjuna nominated Dhrishtadyumna, emphasizing his miraculous birth for Drona’s destruction and unmatched skills in warfare.

Bhima supported Shikhandi, citing the prophecy that only Shikhandi could bring down Bhishma, who otherwise is invincible.

Finally, Yudhishthira deferred the decision to Shrikrishna, acknowledging him as their true guide and divine protector.

Shrikrishna praised all the proposed leaders but ultimately named Dhrishtadyumna as the supreme commander, as he was born to slay Drona. He declared the Pandava army mighty and invincible and asserted that war is now the only way to reclaim their rightful share from the obstinate Kauravas.Image generated using ChatGPT
After Shrikrishna named Dhrishtadyumna as the supreme commander of the Pandava army, all the monarchs present erupted in joy, and a great shout of approval echoed across the camp. The Pandava forces began mobilizing with immense energy and excitement. The noise of conches, drums, war cries, the neighing of horses, and roars of elephants created a thunderous din, filling the air like a surging river in flood.

Leading the army were:

Bhima, followed by

Nakula and Sahadeva (sons of Madri),

Abhimanyu (son of Subhadra and Arjuna),

The five sons of Draupadi,

And Dhrishtadyumna, the commander.

Behind them marched the powerful forces of the Panchalas and Prabhadrakas, creating a deafening tumult like the roar of the ocean on a new moon night.

Yudhishthira followed with:

Supply wagons,

Food stores, tents, transport animals,

Camp followers, physicians, and the infirm.

Draupadi and other royal ladies stayed behind in Upaplavya, protected by designated soldiers.

The full army included:

Forty thousand chariots,

Two hundred thousand horsemen,

Four hundred thousand foot soldiers,

And sixty thousand elephants, with support from allies like the Kekayas, Dhrishtaketu, Shikhandi, Chekitana, and Satyaki.

Once they arrived at Kurukshetra, the Pandava army formed up in battle array. They blew their conch shells, led by Shrikrishna’s Panchajanya and Arjuna’s Devadatta, whose thunderous sound filled the heavens and the earth with joy and determination.
Yudhishthira, the righteous king, strategically chose a clean, sacred, and fertile spot on the Kurukshetra plain—avoiding cemeteries, temples, and other holy places—for his army to camp. The site was level, cool, and rich with grass and fuel. After resting the animals, he resumed his preparations, accompanied by hundreds of allied kings.

Shrikrishna and Arjuna scouted the area, pushing back enemy scouts. Dhrishtadyumna and Satyaki (Yuyudhana) helped survey and measure the ground for camp setup. Near the holy river Hiranvati, which had clean and gentle waters, Shrikrishna oversaw the construction of a defensive moat and stationed guards.

Lavish and secure tents, resembling palatial mansions, were erected for the monarchs. These were well-supplied with food, fuel, drink, and provisions, all organized with military precision. Camps were also staffed with highly skilled workers, mechanics, surgeons, and physicians.

Each pavilion had huge stores of weapons and war equipment—bows, arrows, armor, battleaxes, spears, bowstrings, and even war machines. There were numerous armored elephants, massive and ready for battle.

As news of the Pandava camp spread, allied kings—many of whom were virtuous and had performed sacred rituals—began to arrive with their armies, rallying behind Yudhishthira and the cause of righteousness.
Read 11 tweets
Jun 14
Kunti's message for her sons

In the dim corridors of Vidura's palace, where hope clung like the last rays of a dying sun, Shrikrishna stood before Kunti, the mother of the Pandavas. His peace mission to Hastinapura had failed. War was now inevitable. But before he returned to Upaplavya, Kunti had one request.

“Tell Yudhishthira a story,” she said. “Tell him of Vidula.”Image created using ChatGPT
Long ago, in a kingdom now forgotten, there lived a noblewoman named Vidula, renowned for her wisdom and fierce adherence to Kshatriya dharma. She was not gentle, nor did she seek to be. Her words were forged like steel—forged for truth, not for comfort.

Her son, Sanjaya, once a proud prince, returned home defeated from battle. His enemy, the King of Sindhu, had crushed his forces. Broken in spirit, Sanjaya lay in silence, cloaked not in armor, but in shame. He did not speak. He did not rise.

Vidula, however, did not mourn. She burned.
“You are not my son,” she said coldly, standing over him. “No son of mine lies helpless while his enemies rejoice. Rise! Or cast off this name that you disgrace with your cowardice.”

Sanjaya looked up, startled. But she did not stop.

“Better to die pulling the fangs of your foe than to live like a dog begging for scraps. Even if you burn for a moment—blaze! Do not smoulder like ash for eternity.”

She reminded him of the sacred duty of a warrior—to fight not for glory, but for justice. To protect the weak. To hold fast to honour even in defeat. To lead—not hide.
Read 5 tweets

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