In Mahābhārata (Mahabharata)Arjuna is the one in whom nothing is too much, and nothing is too less. It is probably for this reason that Vyāsa (Vyasa) kept him in the middle of the fifth brothers. Yudhiṣṭhira(Yudhishthira) and Bhīma (Bhima), and on the other such flexible ones like Nakula and Sahadeva — in the middle of these two sides, Arjuna stands as a measuring point. Whatever he had to do, he had done in a balanced way. From birth to death, everything in his life is marked by a sense of balance.
Before going into a detailed analysis of Arjuna’s character, we need to look at Arjuna as standing on the battleground of Kurukṣetra (Kurukshetra) — senārubhayormadhya. The war had not yet started. On two sides, innumerable soldiers are ready, and Arjuna said to his charioteer Kṛṣṇa (Krishna) — O Govinda, please place my chariot between the two armies. Let me see, with whom I have come to fight —
kairmayā saha yodhyavyam asmin raṇasamudyame.
Looking at the enemies’ side, what did Arjuna see?
He saw that old grandfather Bhīṣma, who nurtured him in his own lap, at his childhood. There was standing Droṇācārya (Dronacharya)– who taught him the lessons of archery, as if he had been his own child. There were so many near relations — father-like persons, maternal uncle, brother-in-law, fathe-in-law, or some like his sons. Arjuna thought — how could he strike at these people with sharp weapons? For him, this was unjust, not suitable for human beings. Arjuna said to Kṛṣṇa (Krishna), I don’t need a kingdom, nor wealth and property, nor do I wish to have a victory over the enemies. It is better to live on begging, than to fight against near relations. He kept his bow and arrows down, saying — I’ll not fight this battle : na yotsye iti.

Before the beginning of the battle, when Arjuna left his bow and arrows and got emotional, driven by his feelings for the relatives, Kṛṣṇa(Krishna) started giving advices to him.

Considering this advices of the preacher of Gītā , it can said with great importance that this disinterestedness was inherent in Arjuna’s nature. Perhaps that is why he was predestined to be chosen as the proper recipient of the advices of Bhagavadgītā (Bhagavadgita). It is true that in the great battlefield, seeing his near relations in front of him, his got moved,  and he has also displayed this kind of emotional restlessness several times in his life, but that does not mean that Arjuna’s nature was antagonistic to the kind of philosophical disinterestedness we speak of here. As a hman being Arjuna show s this kind of weakness, but such affection-driven weakness is also a desirable thing for humanity and human life. But Arjuna can overcome this weakness through reason and decision. Some people would search the hero of Mahābhārata (Mahabharata) in Yudhiṣṭhira (Yudhishthira), considering his sense of dharma and aspiration for mokṣa (moksha; the ultimate salvation). We would like to tell them, it is not a quality exclusive to Yudhiṣṭhira. Arjuna possesses more philosophical a nature than him. In happiness or sadness, victory or defeat, loss or gain — the kind of philosophical ‘feeling’ for life which serves a philosophic mind, is called balance. This balance is present in Arjuna to such a degree, that it may transcend that of Yudhiṣṭhira.
Let’s come to Arjuna’s birth. Pāṇḍu (Pandu) was the kṣetraja (kshetraja) son of king Vicitravīrya (Vichitravirya) of Kuruvaśa. Among the kṣetra sons of Vicitravīrya, the elder Dhṛtarāṣṭra could not become the king because of his blindness, the the younger Pāṇḍu ascended the throne. Pāṇḍu was spending pleasure-time in a forest, accompanied by his two wives — Kuntī and Mādrī. Their days were spend in hunting, travelling and several other pastimes. Once while hunting, Pāṇḍu cast an arrow , seeing a deer-couple engaged in coital consummation. But the stag he killed, was actually the sage called Kimindama. The sage, while dying, cursed the king that the moment he would try to enjoy a sexual consummation with his wife, he would die.

In sheer grief, Pāṇḍu went to live in forest, but the desire for having sons and thereby, securing the throne for his sons — remained in his mind. He started to persuade his first wife Kuntī for getting kṣetraja sons for him. After repeated requests, Kuntī told him about the mantra she received from Durvasā, before her marriage. Using that mantra, she could invoke any god from the heavenly abode. Pāṇḍu asked her to get sons, sired by gods. Thus Yudhiṣṭhira was born, sired by Dharma, and Bhima, sired by Pavana. After that , Arjuna, the third Pāṇḍava was then born, by the grace of Indra, king of the gods.
Initially Pāṇḍu was in a bit of hurry, in expecting kṣetraja sons from Kuntī. Hearing about the mantra, Pāṇḍu immediately asked Kuntī to invoke Dharma. The same thing happened in case of Bhīma, born by the grace of Pavana. But in these two cases, Pāṇḍu was more curious than anything else. He needed to know and confirm the power of the mantra.
After the birth of Bhīma, Pāṇḍu was convinced of Kuntī’s special power. He had been satisfied by becoming the father of the eldest son of the future generation of Kuruvaṃśa. After securing inheritance and the genealogical line, he was relieved to think of greatness. He thought , greatness comes when divine bliss is combined with a man’s potential. So he desires a son with all good qualities and potentials. Thinking thus, he wanted to have a son by the grace of the king of gods. He started to perform great tapasyā (ascetic penance), and asked Kuntī to do the same. After one year of hard tapasyā, Indra blessed him with the promise of a son with all greatness. Then Kuntī invited Indra and got Arjuna as her son. Thus, though Bhīma was one year’s younger to Yushiṣthira, Arjuna was younger to Bhīma by two years. However, at the moment of Arjuna’s birth, gods blessed Arjuna, saying that this son would be as powerful as God Śiva (Siva), as invincible as Indra, and he would be the cause of bringing back the grace of Goddess Lakṣmī (Lakshmi)to the Kuru family — kurulakṣmīṃ bhaviṣyati.

Since Arjuna was born by the grace of Indra, the king of gods, there was a grand celebration of his birth on Śataśṛṅga (Satasringa; a mountain with hundread peaks) parvata. Dustiguished gods, Gandharva(s) and sages came to bless him. The birth -ceremony was celebrated with thes singing and dancing performed by Gandharva(s) and Apsarā(s).

This son of Pāṇḍu was the best of all, in all aspects — in appearance or attributes, he was incomparable. But among the five sons of Pāṇḍu, only Arjuna was of a dark complexion. His complexion has been compared to dark blue clouds — nīlāṃvuda samaprakhyam. Despite his drk complexion, Arjuna was quite handsome. Several śloka(s) (verses) in Mahābhārata describe his looks. His arms were long, powerful and well-built, his eyes were large and like lotus-petals,the structure of his body spoke for his grace and strength. From several chapters in Mahābhārata, the description of his physical appearance can be cited as follows:
*yasya dīrghau samau pīnau bhujau parighasannibhau.
*nīlāmvudasamaprakhyam mattavāraṇagaminam.
*siṃhonnatāṃsa gajarājagāmī padmāyatākṣo’rjuna eṣa vīraḥ.

However, the third son of Kuntī was not initially named Arjuna. In Virātparva (Viratparva) of Mahābhārata, while conversing with the Matsya prince Uttara, Arjuna mentions his ten names, and explains why and how he came to be known by these names. Kṛṣṇa is one of these names. Arjuna says — at the moment of my birth , my father named me Kṛṣṇa , because of my dark complexion–
kṛṣṇa ityeva daśamaṃ nāma cakre pitā mama
kṛṣṇāvadātasya sataḥ priyatvādvālakasya.
Other names, including the name Arjuna, was earned by him for his several virtues. These ten names, mentioned in Virāṭparva, are —
arjunaḥ phālguno jiṣṇuḥ kirīṭī śvetavāhanaḥ
vīvatsurvijayaḥ kṛṣṇaḥ savyasācī dhanañjaya.
Thus, after explaining the meaning of his name, Kṛṣṇa, he tells the meanings of his other names, too. Analysing his most well-known name, Arjuna, he says —
pṛthivyāṃ caturantāyāṃ varṇo me durlabho yataḥ
karomi karma śuklañca tasmānnāmarjunaṃ viduḥ.
Arjuna means whiteness or purity. Here whiteness stands for innocence and pristine nature. Arjuna was known by this name, due to his pure and candid nature.
Arjuna was born at daytime, the lagna ( a special moment)of his birth was the conjunction of Pūrvaphālgunī (Purvaphalguni) and Uttaraphālgunī (Uttaraphalguni)nakṣatra. So he was known as Phālguna —
uttarābhyāṃ ca pūrvābhyāṃ phalgunībhyāmahaṃ divā
jato himavataḥ pṛṣṭhe tena māṃ phālgunaṃ viduḥ.
Explaining his name, ‘Jiṣṇu’ Arjuna says —
ahaṃ durāpo durdharṣo damanaḥ pākaśāsaniḥ
tena devamanuṣyeṣu jiṣṇurnāmāsmi viśrutaḥ.
Pākaśāsana is another name for Indra, the king of gods. Arjuna is called Pākaśāsani because he was the son of Indra. Jiṣṇu means the conquerer. Arjuna is the son of an invincible, valiant warrior like Indra, and he himself was an unconquerable hero.

However, from Nārada, Yudhiṣṭhira heard that his late father, king Pāṇḍu wished that his eldest son Yudhiṣthira would now perform Rājasūya yajña. Before taking a decision, Yudhiṣṭhira wanted Kṛṣṇa̍s opinion. Kṛṣṇa considered Yudjiṣṭhira worthy of performing Rājasūya yajña, but he also added that, without defeating or killing Jarāsandha, king of Magadha, it would not be possible for Yudhiṣthira to perform Rājasūya yajña. Yudhiṣṭhira was then the most powerful emperor of Bhāratavarṣ.Andmost of the other kings were subservient to him. So it was almost impossible to fight the huge army in his power. So Kṣṇa planned to kill Jarāsandha in a duel, and set out with Bhīma and Arjuna. Finally Jarāsandha got killed in a duel with Bhīma.

After the death of Jarāsandha, began the preparations for Rājasūya yajña. Bhīma, Arjuna, Nakula and Sahadeva– four brothers set out for digvijaya. Arjuna started out towards the north. In Sabhāparva of Mahābhārata, three chapters are spent, in describing the expedition of Arjuna. Starting from Indraprastha, Arjuna conquered states like Kulinda, Śākala and then came to Prāgjyotiṣapura. Bhagadatta, the king of Prāgjyotiṣapura put up a long battle with Arjuna. Even after eight days̍ battle, he could not defeat Arjuna, and agreed to pay revenue and allegience to Yudhiṣthira. Then Arjuna went to Himālaya, inhabited by the Yakṣa(s), and conquered regions like Antargiri, Vahirgiri, Ulūka and so on. Trigarta, Dārva, Bāhlīka and Kāśmīra also came under Arjuna̍s power. Then, conquering the land of Kinnara(s) in Kailāsa, crossing Mānasa Sarovara, Arjuna came to the Uttarakuru region, inhabited by Devagandharva(s). Those Gandharva(s) also honourably agreed to give revenues to Yudhiṣṭhira. In this way, conquering the entire north, Arjuna came back to Indraprastha with huge loads of wealth.

Amidst the festivities of Rājasūya yajña, even in the critical situation of slaying Śiśupāla, Arjuna remained silent.

In the game of dice, when Śakuni was deceptively away everything from the Pāṇḍava(s), and Yudhiṣṭhira was losing his jewels, wealth, kingdom and all– even then, we do not find Arjuna uttering a single word. Even when Draupadī was baited, and dragged by hair to the court, by Duḥśāsana, Arjuna remains strangely silent. But Bhīma felt infuriated at this insult caused to Draupadī. In anger, he lashed out at Yudhiṣṭhira. He thought, if Yudhiṣṭhira did not bait Draupadī, this kind of dishonour never occured to her. In anger, Bhīma said to Sahadeva, bring me fire, I̍ll burn the hands of this Yudhiṣṭhira.

At this time Arjuna spoke out for the first time, and his voice was calm and reasonable He said, “O Ārya Bhīma! You have never uttered anyhing hostile to our respected eldest brother Yudhiṣṭhira. Have the enemies destroyed your dignified sense of righteousness? Please don̍t do anything spo that the enemies̍ desire gets fulfilled. Now, at this time of crisis, if you, being a younger brother dishonour the elder brother, the enemies will be happy. But I̍ll say– you should abide by the path of dharma. Does anyone show disrespect to a virtuous elder brother–
bhrātaraṃ dhārmikaṃ jyeṣṭhaṃ ko̍tivartitumarhati?

Bhīma could neither cross Arjuna̍s logic, nor his personality. He had to conyrol his temper.

Arjuna̍s logic was this: King Yudhiṣṭhira, according t the rule of the Kṣatriya(s) , came to Kaurava̍s court, he was invited to play dice. He has played it according to the codes of a Kṣatriya(s) and that is a matter of glory–
dīvyate parakāmeṇa tannaḥ kīrtikaraṃ mahat.

In this context, it can be said that in those days, if one Kṣatriya king invited another king to play the game of dice, it was indecent of the latter, not to accept that invitation. So it was not possible for Yudhiṣṭhira to say ̍no̍. Nor could Bhīma and Arjuna dissuade him, for the same reason. When Dhṛtarāṣṭra sent the invitation through Vidura, he said, the game would be played between two friendly kings–
suhṛddyūtaṃ vatartāmatra ceti.

Yudhiṣṭhira came, believing in this gesture. But entering the court, he felt otherwise, sensing the attitude of Śakuni and Duryodhana. He expressed the concern that deception might be there. Śakuni and his associates said, “If you are so frightened, go away.” Being helpless, Yudhiṣṭhira said, Since I have been invited to play, I won̍t step back, because that is the right behaviour for a Kṣatriya. Fate is powerful, so I have to submit myself in the hand of fate. In this situation, he started playing , and losing everything, has now lost Draupadī, too. Bhīma wishes to burn his hands, with which he was playing dice. Now Arjuna was saying– Do not insult the elder brother. Besides Kṣatriya-dharma, Arjuna also kept in mind the necessitity to maintain the brothers̍ solidarity at the time of crisis. This was more important than Yudhiṣṭhira̍s loss at the game or the hishonour of Draupadī. Since childhood, Duryodhana has tried so much to harm the Pāṇḍava(s) but failed– because of the solidarity among the Pāṇḍava brothers. Even after their marriage with Draupadī, hearing that the Pāṇḍava(s) were alive, tried to created a rift among them, regarding Draupadī. But that was not sucessful. But what Bhīma was doing in the court, would give an impression of the internal quarrel among the Pāṇḍava(s). Arjuna was trying to stop that.

Arjuna could control himself at the time of need, and remain indifferent to all external factors. But was it possible that the assault of Draupadī, the respectable wife of the royal family– did not create any impact in his mind? Perhaps, in the vast panorama of Mahākāvya, the dishonour of a woman, with all its gravity of concern has been mingled with the dharma of a Kṣtriya. The dharma of a Kṣatriya which made Arjuna keep his composure at the open court, is the same dharma which gave him the determination of taking a vow. Already Bhīmasena has made vows to drink the blood of Duḥśāsana, to break the thighs of Duryodhana and to crush to dust all the Kaurava brothers. Freed of the dicy network for the first time, when the Pāṇḍava(s) were going out, Karṇa abused Bhīma and Bhīma also responded in heated words. Even at this time, Arjuna, maintaining a heroic distance, told Bhīma, “There is no point of talking to unworthy people.”

Arhuna does not speak a lot, but makes himself firm in determimination, mentally. When, for the second time, defeated in the game of dice, Pāṇḍava(s) were going to the forest, Duryodhana and Karṇa started teasing the Pāṇḍava(s), enjoying their miserable condition. Once again, infuriated, repeated his vows. Arjuna, holding his heroic dignity like an unflickering flame, once again said– “Brother, gentlemen do not express themselves merely in words. Everyone will see what will happen fourteen years since now.
itaḥ caturdaśe varṣe draṣṭaro yad bhaviṣyati.
But at this point, he has to utter a vow as well. Bhīma himself took the vow of destroying the whole Kaurava clan, and he was also making a list of vows for all Pāṇḍava(s)– I̍ll kill Duryodhana, Arjuna will kill Karṇa, Sahadeva will kill Śakuni– and so on. Arjuna bade him to keep quiet, but he felt sympathetic for his passinate and innocent elder brother Bhīma. He felt that he has given enough ̍knowlege̍ to Bhīma, now he should at least support his valid grievance. So he uttered his vow of killing Karṇa, in order to please Bhīma–
arjunaḥ pratijānīte bhīmasya prītikāmayā.

Pāṇḍava(s) went to exile for twelve years. However, after the game of dice, Pāṇḍava(s) and Kaurava(s)– both sides knew it certainly that the battle was inevitable. So both sides were taking preparations for the war. Pāṇḍava(s) were then living in Kāmyakavana. At this time, one day, thhe great sage Vyāsa came to the Pāṇḍava(s). He consoled the Pāṇḍava(s) for whatever happened to the,m. Then, calling Yudhiṣṭhira aside,taught him a special vidyā called Pratismṛti. Vyāsa said to Yudhiṣhira, “Give this mantra to Arjuna, so that he can physically go to the heavenly abode and achieve the knowledge of divine weapons.” AS per Vyāsa̍s advice, Yudhiṣṭhira taught this to Arjuna, and Arjuna set out for heaven.

By virtue of the vidyā, Arjuna crossed Himālaya and mountain Gandhamādana in one day, and reached Indrakīla parvata. There, under a tree, he met an ascetic, of a pale and bony structure. That ascetic brāhmaṇa said to Arjuna, “You have reached heaven by your ascetic virtues, why do you need weapons any more? leave aside your bow and arrows. But Arjuna did not agree, because he came to the heavenly realm with the purpose of gaining divine weapons. Actually this ascetic was Indra, king of the gods. Pleased with the determination of Arjuna, he turned to his own form, and praised Arjuna for accomplishing the rare deed of physically coming to heaven. He wanted to bestow upon him the status of a god in heaven, and heavenly wealth. But Arjuna remained strict to his purpose. he said to Indra, “I have come here only with the purpose of conquering enemies, to get divine weapons, leaving my brothers in the forest. If now I leave my brothers, in the hope of enjoying diving wealth, people will speak ill of me. I don̍t have desire for anythhing else–
na lokān na punaḥ kāmān na devatvaṃ kutaḥ sukham
na ca sarvāmaraiśvaryaṃ kāmaye tridaśādhipa
bhrātṛstān vipine tyaktvā vairamapratiyātya ca.
akīrtiṃ sarvalokeṣu gaccheyaṃ śāśvatīḥ samāḥ.

Indra was moved to see the composed and controlled behaviour of Arjuna. He advised Arjuna to worship Mahādeva. If he could be pleased, Arjuna would be able to get all divine weapons. Then Arjuna started hard ascetic practices in order to please Mahādeva.

Four months passed by in this way. One day, a demon called ̍Mūka̍, assuming the shape of a swine, attacked Arjuna. Arjuna was about to kill that swine.

At that time, Mahādeva in the disguise of a kirāta, appeared in front of Arjuna, and said, “You can̍t kill this swine, I have decided to kill it today.” Arjuna did not pay heed to the words of the hunter, and cast an arrow at the swine. The arrow cast by Arjuna, and the one shot by kirāta-Mahādeva struck the swine at the same time, and both claimed that the swine had been killed by himself. The argument led to a battle. Arjuna cast innumerable arrows at the Kirāta, but they could not even touch him. Astonished, Arjuna thought– such miraculous power could belong to Mahādeva only. In course of the battle, all his weapons got exhausted. Then he considered, first he would worship Mahādeva, later he would fight with the hunter. He made an idol of God Mahādeva, and worshiped him. The garland he put to the neck of the idol, fell on the head of the hunter. Seeing that, Arjuna understood that this kirāta is Mahādeva. Arjuna went to the hunter and bowed his to him. Mahādeva, discarding the guise of the hunder, came to his own form. He was pleased with Arjuna̍s devotion, patience and heroism. Arjuna worshiped him, and uttered hymns of prayer. He asked for his forgiveness, because he had cast arrows at Mahādeva, without knowing him. Śiva forgave Arjuna, returned all his weapons, and gave him the Pāśupata weapon. Blessed by Mahādeva, Arjuna went to heaven for gaining knowledge of other divine weapons.

Indra was very happy to see his son Arjuna in the heavenly abode. Indra , Kuvera and other distinguished gods took him to heaven, with great honour. There were festive celebrations for his welcome. Indra himself came and embraced him, and made him sit on his own seat. Other gods and sages also came to bless him. A song and dance performance was arranged in his honour. Distinguished gandharva(s) like Tumvuru sang there, and Apsarā(s) like Mirakeśī, Urvaśī gave a dance performance. Now, staying in Indraloka, Arjuna learnt all the applications of divine weapons. When he completed his learning of divine weapons, he wished to return to his brothers. But Indra wanted that his son would remain for some more days in heaven. He introduced Arjunato Gandharva Citrasena, and asked him to learn music, dance and playing instruments from Citrasena. Arjuna understood that these skills might help him during the time of ajñātavāsa. So, he started learning music with great attention.

After this, some more days were passed. Indra wished to keep Arjuna yet for some time in heaven. So he requested sage Lomaśa to visit Yudhiṣṭhira and the Pāṇḍava(s) and assure them of Arjuna̍s well-being. Indra said, Pāṇḍava(s) should acquire the fruits of virtue, by visiting several sites pilgrimages, until Arjuna learns everything with perfection.Besides keeping his son for some more time with himself, Indra had another purpose. At that time the Nivātakavaca Daitya(s) were repeatedly attacking the heavenly abode, and only Arjuna had the ability to slay these demons. So Arjuna would stay until the battle between the gods and demons was over– saying this, Indra sent sage Lomaśa to Yudhiṣṭhira–
ayaṃ teṣāṃ samastānāṃ śaktaḥ pratisamāsane
tān nihatya raṇe śūraḥ punaryāsyati mānuṣān

After Arjuna completed his lessons of divine weapons and music, Indra called him and said, “Now your learning is over, you should give gurudakṣiṇā.” Arjuna said, “Command me, of course I would pay gurudakṣiṇā. Indra said, “The Nivtakavaca demons, three crores in number, live inside a fortress in the sea. They are very powerful and and atrocious. You go and kill these demons. Arjuna got ready for the battle. Indra gave him his own chariot, and his charioteer Mātali to go with Arjuna. Arjuna set out for the battle, armed with divine armour and weapons and with the gods̍ blessings. At this time, it is said, the gods gave him the blowing conch called Devadatta. In mahābhārata, there is a detailed description of Arjuna̍s battle with the Nivāatakavaca demons. Finally all the Nivātakavaca demons got killed by Arjuna.

Pleased with Arjuna̍s valour, Indra, the king of gods, presented Arjuna with an impenetrable armour and an invaluable crown. Receiving several other valuable ornaments and divine weapons, Arjuna came back to the earthly abode. Knowing that Arjuna would be coming to the mountain Gandhamādana, Draupadī and the other Pāṇḍava(s) were waiting there. Arjuna was very glad to see his brothers after such a long time. After greeetings and embraces were done,  all of them gathered around Arjuna and wanted to know about his experience of living in heaven. Arjuna told them in details.

The Pāṇḍava(s) had almost completed their tenure of vanavāsa, they were staying in Dwaitavana. The cows of the Kuru family were kept near the forest. Duryodhana and others decided that they would conduct a ghoṣayātrā with great pomp and grandeur, and the forest dwelling Pāṇḍava(s) would be disheartened to see their display of wealth. The devagandharva Chitrasena was spending time nearby, along with Apsarā(s). The followers of Citrasena had a quarrel with the associates of Duryodhana, which ultimately turned into a battle. Citrasena defeated the Kaurava(s) and took all of them captive. This news reached Yudhiṣṭhira. Instucted by Yudhiṣṭhira, Bhīma and Arjuna went to free Duryodhana.

After the ghoṣayātrā of Duryodhana, some days were left of the vanavāsa of the Pāṇḍava(s) . One day, Jayadratha, the brother-in-law of the Pāṇḍava(s), tried to abduct DraupadĪ when she was alone in the cottage. Bhīma, Arjuna, Nakula and Sahadeva ran after Jayadratha in order to rescue Draupadī. Some of the associates of Jayadratha got killed by Arjuna. Finally Jayadratha got captured by Bhīma. Bhīma was almost going to kill Jayadratha, and he would not have controlled his wrath. But Arjuna was capable of calm him down. Arjuna told Bhīma– “Brother, don̍t forget. This Jayadratha is the hsband of our sister Duḥśalā. Yudhiṣṭhira has repeatedly asked us not to kill him. If he gets killed, Duḥśalā will be sad. Bhīma finally got calmed by the words of Arjuna.

Finally the Pāṇḍavas̍ vanavāsa came to an end. The Pāṇḍava(s) were thinking of how they would disguise themselves during their ajñātavāsa. Especially it was a problem to hide the looks, qualities and personality of one like Arjuna. But Arjuna had already taken preparations for disguising himself, while staying in heaven. He told Yudhiṣṭhira, “O king, rest assured. I shall introduce myself as a eunuch–

pratijñān ṣaṇḍhako̍smīti kariṣyami mahīpate.

After this, Arjuna discussed plans in details. His clothes and costume will be just like that worn by the eunuchs in the, he will be donning long braided hair, and behave like maids.

The Pāṇḍava(s) had almost completed their tenure of vanavāsa, they were staying in Dwaitavana. The cows of the Kuru family were kept near the forest. Duryodhana and others decided that they would conduct a ghoṣayātrā with great pomp and grandeur, and the forest dwelling Pāṇḍava(s) would be disheartened to see their display of wealth. The devagandharva Chitrasena was spending time nearby, along with Apsarā(s). The followers of Citrasena had a quarrel with the associates of Duryodhana, which ultimately turned into a battle. Citrasena defeated the Kaurava(s) and took all of them captive. This news reached Yudhiṣṭhira. Instucted by Yudhiṣṭhira, Bhīma and Arjuna went to free Duryodhana.

After the ghoṣayātrā of Duryodhana, some days were left of the vanavāsa of the Pāṇḍava(s) . One day, Jayadratha, the brother-in-law of the Pāṇḍava(s), tried to abduct DraupadĪ when she was alone in the cottage. Bhīma, Arjuna, Nakula and Sahadeva ran after Jayadratha in order to rescue Draupadī. Some of the associates of Jayadratha got killed by Arjuna. Finally Jayadratha got captured by Bhīma. Bhīma was almost going to kill Jayadratha, and he would not have controlled his wrath. But Arjuna was capable of calm him down. Arjuna told Bhīma– “Brother, don̍t forget. This Jayadratha is the hsband of our sister Duḥśalā. Yudhiṣṭhira has repeatedly asked us not to kill him. If he gets killed, Duḥśalā will be sad. Bhīma finally got calmed by the words of Arjuna.

Finally the Pāṇḍavas̍ vanavāsa came to an end. The Pāṇḍava(s) were thinking of how they would disguise themselves during their ajñātavāsa. Especially it was a problem to hide the looks, qualities and personality of one like Arjuna. But Arjuna had already taken preparations for disguising himself, while staying in heaven. He told Yudhiṣṭhira, “O king, rest assured. I shall introduce myself as a eunuch–

pratijñān ṣaṇḍhako̍smīti kariṣyami mahīpate.

After this, Arjuna discussed plans in details. His clothes and costume will be just like that worn by the eunuchs in the, he will be donning long braided hair, and behave like maids.

Then one day, flaunting a long, braided lock like women, wearing women̍s clothes and jewellery, Arjuna presented himself in front of king Virāṭ. He said to Virāṭ, the king of Matsya– “My name is Vṛhannalā, you can keep me for the dancing lessons of your daughter Uttarā–
gāyāmi nṛtyāmyatha vādayāmi bhadro̍smi
nṛtye kuśalo̍smi gīte.
tvamuttarāyai paridatsva māṃ svayaṃ
bhavāmi devyā naradeva nartakaḥ.
Hearing this, Vitāṭ examined Arjuna, to see whether he was really a eunuch. Then, satisfed, he sent him to the inner quarters. There, Arjuna used to teach singing and dancing to the princess Uttarā and her companions–
vṛhannalāṃ tāmabhivīkṣya matsyarāṭ
kalāṣu nṛtyeṣu tathaiva vādite.
apuṃstvamapasya niśamya ca sthiraṃ
tataḥ kumārīpura utsasaja tāṃ.
sa sikṣayāmāsa ca gītavāditaṃ sutāṃ
virāṭasya dhanañjaya prabhuḥ
sakhīśca tasyāḥ paricārikāḥ śubhāḥ
priyaśca tāsāṃ sa vabhūva pāṇḍavaḥ.

In a few days, Arjuna became very close to Uttarā and her friends. Especially Arjuna̍s relation with Uttarā became so full of affection, that this has been discussed several times in the royal palace of Matsya, towards the end of Ajñātavāsa.

The detailed description of Arjuna̍s life during the Ajñātavāsa is not given in Mahābhārata. Even when Bhīma killed Kīcaka in the empty dancing hall, Vṛhannalā-Arjuna was not present there. It did not appear that sitting in the inner quarters, he could not even know about what was happening in the dancing court.

The mention of Arjuna comes again at the end of the Ajñātavāsa when the Kaurava army launched and attack on the land of Matsya. From one side, Suśarmā attacked the land of Matsya King Virāṭa, along with Yudhiṣṭhira, Bhīma, Nakula and Sahadeva  went away to fight them.

The royal palace was empty of soldiers. Only the boy prince Uttara was alone in the palace, then came the news– Bhīṣma, Droṇa, Kṛpa, Karṇa, Aśvatthāmā and other great warriors, along with a great army, had been taking away all the cows belonging to king Virāṭa. Hearing this, Uttara started boasting in front of the women of the inner quarters — “If I got  a suitable charioteer, I could have rescued all the cows. But in the last battle, my charioteer had been killed. If I had a charioteer, I would have fought the Kuru army in such a way, that Bhīṣma, Droṇa and others would have thought that Arjuna himself has come.

The way prince Uttara was comparing himself with with Arjuna, was not bearable to Draupadī. Further, she understood that only Arjuna could defeat the Kuru warriors and rescue the cows. So Sairindhrī Draupadī came to prince Uttara and said, “this Vṛhannalā is a disciple of Arjuna, in the art of archery. During the burning of Khāṇḍava, and in many other battles, she has been his charioteer, too. If you can make him your charioteer, your victory is inevitable.

Draupadī did not stop there. Uttarā̍s intimacy with Vṛhannalā did not escape her eyes. So, as if to tease on this matter, she said, “O prince, you should better ask your sister to request Vṛhannalā to become your charioteer. Vṛhannalā won̍t be able to turn down her request–

yeyaṃ kumārī suśroṇī bhaginī te yavīyasī

asyāḥ sa vīro vacanaṃ kariṣyati na śaṃśaya.

Then Uttarā went to Vṛhannalā and said, “Have you been Arjuna̍s charioteer, as I have heard. So, you go today with my brother.” She did not simply make a request. In addition, she also said,  “I am requesting you out of love. If you don̍t keep my request, I shall lay down my life–

athaitadvacanaṃ me̍dya niyuktā na kariṣyasi

praṇayaducyamānā tvaṃ parityakṣami jīvitam.

From the way Uttarā requests Vṛhannalā, it appears how dear she was to Arjuna. However, at the request of Uttarā, Vṛhannalā came in front of Uttara. With great enthusiasm, Uttara started saying that he has heard a lot about Vṛhannalā̍s courage and skill of charioteering.

Arjuna here put up some drama. Just like a eunuch, he said, I know how to dance, sing and play music. But how can I fight of control horses?

gītaṃ vā yadi vā nṛtyaṃ vāditraṃ vā pṛthagvidham
tat kariṣyāmi bhadraṃ te sārathyaṃ tu kuto mayi.

Further, he wore the armour in the wrong way. The women of the inner quarters laughed at him. Finaly, making him his charioteer, Uttara went to the battlefield.

The horse of Yudhiṣṭhira̍s  Aśvamedha yajña at first reached the land of Trigarta. The warriors of the land of Trigarta were friendly to Duryodhana. In connection to their old rivalry with the Pāṇḍava(s), they caught the horse. Arjuna was not willing to  fight, initially he politely asked them to leave the horse. But in response, came arrows towards Arjuna. So Arjuna was compelled to fight. When Sūryavarmā and his brother, Ketuvarmā, were killed in the battle, the boy-warrior Dhṛtavarmā came to fight. Seeing his battle-skills, Arjuna was pleased. Finally the Trigarta-warriors were defeated by Arjuna. He did not kill Dhṛtavarmā out of compassion.

From Trigarta he came to Prāgjyotiṣapura, this was also friendly state of Duryodhana. Vajradatta, son of Bhagadatta, held the horse. Arjuna had a duel with Vajradatta, and finally Vajradatta was defeated. Arjuna assured him, invited him to  the Aśvamedha yajña of Yudhiṣṭhira, and went away. to Sindhudeśa.

There were some warriors who participated in the battle of Kurukṣetra. Seeing Arjuna, warriors who had been loyal to Jayadratha, started casting arrows at Arjuna. Arjuna had a hard time fighting with them, but finally the soldiers of Sindhu were defeated by him. Getting this news, Duḥśalā, widowed wife of the deceased king Jayadratha, and daughter of Dhṛtarāṣṭra, came to Arjuna, holding the hand of her boy-grandson. Seeing her, Arjuna approached her, leaving side his weapons, and said, “What can I do for you?” Duḥśalā, weeping, said, “Brother! This is the child of your nephew. Give your blessings to him.” Surprised, Arjuna asked, “Where is the father of this child– Suratha, son of Jayadratha?” Duḥśalā said, ” My son was so depressed after his father̍s hearing that you have come to fight, my son breathed his last, in fear. Now this grandson is my only source of hope. For the sake of this child, forgive all that has been done by Duryodhana and Jayadratha. As Parīkṣit is your only grandson, so is this child to me. Have mercy on him.” Duḥśalā̍s words brought tears to Arjuna̍s eyes. He blessed the child, consoled Duḥślā and started off again.

After this, Arjuna again journeyed along with the horse. Travelling across several countries, the horse reached Magadha. Meghasandhi, son of Sahadeva, king of Magadha, caught the horse. Arjuna had a fight with Meghasandhi, and he was finally defeated. The boy-warrior Meghasandhi got very frustrated, after being defeated. Arjuna comforted him and went off, inviting him to the yajña. Conquering Vanga, Punḍra, Kośala , Arjuna went to the land of Cedi. There, Śarabha, son of Śiśupāla, fought against him, and afterwards honoured him with many gifts. From Cedi he went to Daśārṇa and then went to the land of Ekalavya, the son of Ekalavya challenged him to fight. Defeated the entire Niṣāda army, Arjuna again proceeded with the horse. Crossing the lands of Drāviḍa, Andhra, Mahiṣa, Kollagiri, Surāṣṭra and Gokarṇa, the horse reached Dvārakā. The Vṛṣṇi warriors of Dvārakā planned to take away the horse and fight against Arjuna. But king Ugrasena forbade them to do so. Visiting Ugrasena , Vasudeva and other seniors, Arjuna again proceeded with the horse. Crossing Pañcanada, the horse reached Gāndhāra. Son of Śakuni was ruling there. He captured the horse and came to fight. But wounded by Arjuna̍s arrows, he fled, leaving the horse. Wife of Śakuni, came with several gifts to please Arjuna and and begged him to spare his son. From Gāndhāra, Arjuna proceeded further. Finally the horse came back to Hastināpura. Hearing about his conquests, the Pāṇḍava brothers were delighted. The Aśvamedha yajña was complete in time.

In course of time, thirty five years had passed. Dhṛtarāṣṭra, Gāndhārī, Kuntī, Vidura– passed away. thirty six years after the battle of Kurukṣtra, Yaduvaṃśa was destroyed by internal conflicts. Valarāma and Kṛṣṇa, too, left this earthly abode. Bearing the sad news, Dāruka came to Dvāraka. The Pāṇḍava(s) were also grief-stricken. Taking permission from Yudhiṣṭhira, Arjuna went to Dvārakā with Dāruka, and heard of everything in details. Along with the bereaved Rukmiṇī and others, Arjuna also wept. Then he assured Vasudeva that he would take care of the ladies of the Vṛṣṇi clan, and also take Vajra, son of Aniruddha, to Indraprastha, and make him king there. Assured thus, Vasudeva entered into fire and gave away his life. Devakī and the other wives of Vasudeva also followed his path. Arjuna completed the funeral works of Vasudeva, Kṛṣṇa and Valarāma. Then, taking with him the wives of Kṛṣṇa, other ladies of the Yadu clan and Vajra, he was returning to Indraprastha.

On the way, plunderers of the land of five rivers attacked them. But Arjuna had grown old by then, he had difficulty in lifting the Gāṇḍīva, he could not remember the divine weapons, and even his ordinary arrows could not hit the target. The invincible Arjuna, towards the end of his life, got defeated by an ordinary band of robbers. They abducted as many women as they could. With the rest, Arjuna came back to Indraprastha. He made Vajra, great grandson of Kṛṣṇa, the king at Indraprastha. Making arrangements for the well-being of the rest of the Yadu-wives, he ame to Hastināpura. He realised that his time had been gone.

Hearing of everything from him, the Pāṇḍava(s) also decided to go for mahāprasthāna. Placing Parikṣhit on the throne, the five Pāṇḍva(s) and Draupadī set off in their final journey. Travelling a great distance, they reached the bank of Lohita Sāgara. There the god of Fire appeared before the Pāṇḍava(s).