History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v4.c63.t2.762

v4.c63.t2.762

As to the exact *tithi* and *nakṣatra* on which the Great War began, there are many conflicting statements. In the Bhāratasāvitrī it is stated that the Bhārata war started in the first month (i. e. Mārgaśīrṣa) of Hemanta on the 13th of the bright half when the moon was in the nakṣatra presided over by Yama (i. e. Bharaṇī)¹⁷⁷³. The Bhārata-sāvitrī is no part of the Mahābhārata, yet it has some traditional value, being probably earlier than all the commentators of the Mahābhārata and later than the text of Sauti. In conflict with this passage of the Bhāratasāvitrī we have the words of Udyoga 142. 18 (quoted above) where Kṛṣṇa says to Karṇa that battle may be joined on amāvāsyā when the moon is in Jyeṣṭhā. The Mahābhārata itself states that after the disposition of the vast armies were made and commanders were appointed, Duryodhana called Ulūka and sent him to the Pāṇḍavas to inflame their feelings with the words¹⁷⁷⁴ (Udyoga 160. 93) 'the worship of steel (weapons) has been performed, the site of Kurukṣetra is dried up (has no mud), your horses are well fed, warriors are hired by you; fight tomorrow'. This Lohābhihāra (or -sāra) is the same as the rite of *nīrājanā* (according to the Amarakośa) or is performed immediately after nīrājanā (for which see pp. 230-231 above). Kauṭilya (II. 30 p. 135) prescribes a nīrājanā rite at the start of an invasion and when two seasons meet. So a nīrājanā rite on Kārtika amāvāsyā would be most appropriate (both because a battle was to be begun and because at the end of Kārtika the season of Śarad ended). The Bṛhatsaṁhitā (43. 1-2) prescribes a nīrājanā rite for horses, elephants and men on the 8th or 12th of Kārtika bright half or on the 15th of Kārtika (Full Moon or *amāvāsyā*). It is extremely doubtful whether Mr. Karandikar is right in saying that Lohābhihāra (or-sāra) refers to Skandaṣaṣṭhī. In the first place, the worship of weapons can be done at any time, particularly when a battle is to be commenced. In the second place, it is not necessary to postulate the lapse of six days and more for the sending of Ulūka and his return from the time when Kṛṣṇa said that battle may be begun on amāvāsyā. The armies had taken up opposite positions on the field of Kurukṣetra and Ulūka could have come and gone in a day or two. Further, we have no evidence that Skanda-ṣaṣṭhī was performed in northern India in Mārgaśīrṣa, though very late works composed by *dākṣiṇātyas* like the Nirṇayasindhu say that Skandaṣaṣṭhī is the same as Campāṣaṣṭhī in Mahārāṣṭra and is observed on the 6th of Mārgaśīrṣa. Raghunandana quoting Devīpurāṇa places Skandaṣaṣṭhī on Caitra 6th of the bright half and is supported by the Matsyapurāṇa quoted above in n. 1766. There is no reason why the actual fight should commence so late as the 13th day of Mārgaśīrṣa (or even 11th as Mr. Karandikar suggests) when Kṛṣṇa said that it should be joined on amāvāsyā. It is quite possible that the war began on or about Kārtika amāvāsyā. The observance of 'lohābhihāra' does not lead to the certain inference that the war was not begun till several days after the 6th of the bright half of Mārgaśīrṣa. Similarly, Mr. Karandikar says that the moon is ordinarily in Bharaṇī on the 11th or 12th of the bright half of Mārgaśīrṣa. It may be so. But it is possible to have the moon in Bharaṇī even on the 13th. I am inclined to hold that the Bhāratasāvitrī dates of the beginning of the war embody a different tradition altogether from the one contained in the Mahābhārata itself. The Bhāratasāvitrī is silent about nakṣatras on which the principal events of the war took place except at the commencement of the war. It mentions no *tithikṣaya* or *tithivṛddhi*. Kṛṣṇa sends a message with Ulūka to Duryodhana (Udyoga 162. 57) 'tomorrow you will be seen' (in your true colours) and Arjuna does the same (Udyoga 163. 14).