The Udyoga Parva () ("Book of Effort") is the fifth of the eighteen parvas (books) of the Indian epic Mahabharata.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 Udyoga Parva traditionally has 10 parts and 199 chapters.Ganguli, K. M. (1883–1896) "Udyoga Parva" in The Mahabharata of Krishna-Dwaipayana Vyasa (12 Volumes). CalcuttaDutt, M.N. (1896) The Mahabharata (Volume 5): Udyoga Parva. Calcutta: Elysium Press The critical edition of Sabha Parva has 12 parts and 197 chapters.van Buitenen, J.A.B. (1973) The Mahabharata: Book 1: The Book of the Beginning. Chicago, IL: University of Chicago Press, p 476Debroy, B. (2010) The Mahabharata, Volume 1. Gurgaon: Penguin Books India, pp. xxiii–xxvi
Udyoga Parva describes the period immediately after the exile of Pandavas had ended. The Pandavas return, demand their half of the kingdom. The Kauravas refuse. The book includes the effort for peace that fails, followed by the effort to prepare for the great war—the Kurukshetra War.
Vidura Niti, a theory of leadership as propounded by Vidura, is embedded in Udyoga Parva (Chapters 33–40). The Sanatsujatiya, a text commented upon by Adi Shankara, is contained within the Udyoga Parva (Chapters 41–46).
Structure and chapters The Udyoga Parva traditionally has 10 upa-parvas (parts, little books) and 199 adhyayas (chapters).
Sainyodyoga Parva Source:
The 13th year of exile is over. Kings assemble in king Virata's court to mark the marriage of his daughter to Arjuna's son Abhimanyu. Krishna tells the gathered kings that the Pandavas must return to their kingdom and that the Kauravas must return the kingdom that they had taken from the Pandavas for 13 years after a game of dice. The intentions of the other side are unknown, so Krishna suggests that they should send a capable ambassador to understand the intentions of the Kauravas and arrange a peaceful transfer.
Satyaki reminds the gathered kings that the Kauravas acquired the kingdom through trickery and evil actions, and that evil people do not change. Satyaki claims that the proposed peaceful diplomatic approach is ridiculous 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 that the Pandavas establish a visibly strong army and slay all of their opponents. Drupada suggests despatching envoys to other virtuous and good kingdoms to build a military alliance for the Pandavas. Krishna approves. Envoys spread out. The kings and Krishna return to their homes. In parallel, Duryodhana, on learning the Pandavas' intentions, started building their alliances for war to weaken the Pandavas to a point that they do not even ask for to get their kingdom back. Both the Pandavas and Kauravas meet Krishna in Dwaraka for their military preparations, but with morally opposite stances. Krishna asks 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 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 to him his reasons. Balarama refused to take part in battle, as his affection is for both sides. Both sides gather a massive alliance of armies, with the Pandavas having seven units of troops and Kauravas having eleven units, the Kauravas have a larger army. Upon being serviced and asked by Duryodhana as a boon, Shalya joins the Kauravas' side and subsequently meets Yudhishthira. After learning that Shalya was tricked, Yudhishthira asked Karna to choose him to be his charioteer during the war in the future, and compared his riding skills to Krishna. For their good, and the 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 an antagonist. Yudhishthira convinces Shalya that the Kauravas are in error. Shalya agrees to explain Yudhishthira's position to Duryodhana. Shalya leaves the Pandavas' camp to meet the Kaurava brothers.
Sanjaya-yana Parva Source:
Drupada's envoy reaches Kaurava brothers. He announces that Pandava brothers do not want war, they see war as something that ruins the world, all they want is an amicable settlement. He also informs the Dhritarashtra and Kuru family, that Yudhishthira seeks peace not out of weakness; they have seven Akshauhinis (large battalions). Drupada's envoy asks that Kaurava brothers give virtue and peace a chance, they give back that which should be returned. Bhishma responds that peace makes sense, but Karna on hearing Pandavas praises by that envoy in the court of Kaurava brothers, argues that Pandavas had become prideful of their might, so war is preferable. Dhritarashtra dismisses Drupada's envoy, promising to send Sanjaya to the Pandavas with a full response.
Dhritarashtra summons Sanjaya and asks him to meet the Pandava brothers, but does not propose anything concrete about the peaceful transfer of the kingdom. Sanjaya meets Yudhishthira and urges peace, saying that the war will cause losses to both sides and notes that if the Pandavas kill the Kauravas, it will make them miserable in victory. Yudhishthira says the Pandavas do not want war, they want peace and prosperity. The Pandavas had left their kingdom, Indraprastha, during the exile, and Dhritarashtra must return the kingdom to him to make peace. Yudhishthira suggests to Sanjaya, in Chapter 31 of the parva, that he would accept a smaller kingdom if that would prevent war, further peace. Yudhisthira claims that the Pandavas are ready for peace and for war. Sanjaya returns to Dhritarashtra and urges him to take the path of peace, and in a brutally directly manner, refers to Dhritarashtra's approach towards the Pandavas as sinful, suicidal and wrong.
Prajagara Parva 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 Vidura Niti. 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 enable 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 that although his exertion may be in vain, destiny will do what it wants to.
Sanatsujata Parva Source:
Dhritarashtra continues in his suffering of anxiety and depression. He seeks more counsel from the sage Vidura. The sage says he was born into the Sudra classThe 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. and has already counselled the king, perhaps the king should get a second opinion from Sanat-SujataSanatsujata is considered identical to Sanatkumara—K.T. Telang in Max Müller (Editor), Volume 8, 2nd Edition, who was born into the Brahmin class. Vidura brings in the 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).Paul Cotton (1918), Readings from the Upanishads, The Open Court, Volume 32, Number 6, pages 321–328 ScholarsK. T. Telang in Max Müller (Editor), Volume 8, 2nd Edition, 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.
Sanatsujatiya is a treatise on spirituality, inward contemplation, and marga (paths) to liberation and freedom. Sanat-Sujata insists that rituals and Vedic ceremonies are not the path to emancipation, ignorance is living death, it is the true knowledge of universal self that emancipates; he suggests that gods are ordinary creatures who have realized that self-knowledge. This view of human beings as creatures of unlimited potential, mirrors those found in the Upanishads. Craving for wealth, desire for fame, and longing for power suggest Sanatsugātiýa and is a cause for misery. Knowledge, virtue and faith in fruits of action are a cause of contentment. Dhritarashtra reminds Sanatsujata that the Vedas' declaration that sacrificial ceremonies remove sins and lead to emancipation raises the question of why men should not engage in these practices. Sanat-Sujata replies that there are different paths, all with one goal. There is great inconsistency in the interpretation of these paths. Ceremonies put undue importance to external forms and often ignore the inner self. Dhritarashtra asks if one can achieve emancipation in the afterlife by renouncing everything, but without virtue and righteous actions. Sanatsujata replies that it is the inner state that matters, not outward manifestations. The hymns of the Vedas do not rescue people from the sins they commit. Vice and knowledge can never dwell together. Sanatsujata then outlinesSanatsujata is considered identical to Sanatkumara. K.T. Telang in Max Müller (Editor), Volume 8, 2nd Edition, twelve virtues one must live by and twelve vices to avoid, followed by three requirements for free, liberated life. In Chapter 44, Sanatsujata suggests that knowledge is the only path to emancipation. In Chapter 45, Sanatsujata suggests that virtuous attributes and actions are the path to gain that knowledge. After the counsel from Sanatsujata, Dhritarashtra retires for the night.
Yanasandhi Parva Source:
The Kaurava brothers assemble in the court to hear Sanjaya, who has returned from the Pandava brothers (see Sanjaya-yana Parva above). Sanjaya gives them the message of the Pandavas, in which the Pandavas demands that the Kauravas either surrender to King Yuddhishthira and return his kingdom to him or they would start a war that would lead to Kuru's destruction. Bhishma recommends peace and the return of the kingdom. Drona supports Bhishma. Dhritarashtra inquires about Yudhisthria's military preparation. Sanjaya frankly criticizes Dhritarashtra for his vicious conduct towards the Pandavas. Duryodhana, getting provoked by the Pandavas' praises, reminds everyone of the warriors on their side, as well as his own courage and readiness for war. Dhritarashtra asks about kingdoms that have become allies with the Pandavas. Sanjaya provides the details. Duryodhana interjects and provides a list of kingdoms that have allied with the Kauravas and are ready for war. Dhritarashtra asks his son to accept peace and return the kingdom to the Pandavas. Duryodhana mocks and refuses. Bhishma criticizes Karna and says that he wouldn't participate in the war along with low-born suta. Karna promises to not enter the battlefield until Bhishma's fall and tells Duryodhana to be polite with Bhishma and Drona, as they were too old. But the fact is that Bhishma wasn't able to see that both of his grandsons were going to kill each other. Dhritarashtra again asks Duryodhana to choose peace. Duryodhana insists on war.
Bhagavat-yana Parva Source: