Aśvatthāmā (Aswatthama) was born of the womb of Kṛpī (Kripi), daughter of Śaradvāna (Saradwana), and sired by Droṇa (Drona). In future he would be involved in the activities of the royal Kuru family of Hastināpura (Hastinapura), but at the moment of his birth, Aśvatthāmā’s only identity was that — he was the only son of Droṇācārya (Dronacharya), his beloved child. His affection for his son overpowered his heart. In Droṇāparva (Dronaparva) it is said that delighted by the birth of his son, Droṇācārya gave away ten thousand cows as donation —
yasmin jāte dadau droṇo gavāṃ daśaśataṃ dhanam
brāhmaṇebhyo mahārhebhyaḥḥ so’śvatthāmaiṣa garjati.
We know that Droṇa was very poor. He could not afford to offer even a single cow in donation. The want of one milking cow was essential to the early history of Droṇa and Aśvatthāmā’s life. Droṇa did not even have a cow to feed his son with milk. This want of cowmilk would become the cause of a turning point in their lives. However, the way the poet of Mahābhārata (Mahabharata) mentions Droṇa’s act of making a donation of cows, mighty be an exaggeration, yet it conveys Droṇa’s immense love for his son. Later, we will see that the entire life of Droṇa, his living and livelihood — everything has been controlled by this trait of filial love towards his son. The most important value of Aśvatthāmā’s character lies in the fact that he was the controlling factor of a great personality like Droṇācārya. From bringing Droṇa to the royal court of Hastināpura to getting him to fight at the battlefield of Kurukṣetra, in everything, Aśvatthāmā took a vital role in the life of Droṇācārya. However, the importance of Aśvatthāmā does not end in the notion that he is the controlling factor of Droṇācārya’s life. He himself is a man of very complicated psychology, and his character adds a special dimension to the greater complications of the epic narrative.

It is said that after his birth, Aśvatthāmā cried out like the horse Ucchaiḥśravā —
jātamātreṇa vīreṇa yenocchaiḥśravasā yathā
hreṣatā kampitā bhūmirlokāśca sakalāstraya.

Scholars have analysed the mention of this cry in the following way — Aśvatthāma’s voice was perhaps somewhat shrill and nasal, suitable for a woman, yet not feminine, but quite sharp. Because of this peculiarity of his voice, he was named Aśvatthāmā, connotatively–
aśvasyaivāsya yat sthāma nadataḥ pradiśo gatam
aśvatthāmaiva vālo’yaṃ tasmānnāmnā bhaviṣyati.

After so much talk about one’s voice at the very moment of one’s birth, it comes a matter of curiosity how he looked like. There is not much mention of that before Śalyaparva in Mahābhārata. In Aṃśāvataraṇaparva (Amsavataranaparva, the episode of partial incarnation) it is only indicated that Aśvatthāmā was quite handsome — but the poet of Mahābhārata has only said that —vīra kamalapatrākṣaḥ — that is, his eyes were like lotus-petals. In the beginning of Śalyaparva (Salyaparva), Aśvatthāmā’s looks and attributes are described in detail, through the speech of Duryodhana. Aśvatthāmā is a mahārathī (maharathi,great charioteer), handsome, well-built, of fair complexion, and his facial expression conveys an angry attitude, somewhat like a tiger. However, he speaks in a quiet and pleasing voice.He is not only handsome, but he possesses several good qualities. He knows the Vedas and other Scriptures, and he has expertise in war-strategies.

In Aṃśāvataraṇaparva of Mahābhārata, it is said that Aśvatthāmā is a combined incarnation of parts deriving from Śiva, Yama, Kāma and Krodha —
mahādevāntakābhyāñca kāmat krodhācca bhārata
ektvamupapannānāṃ jajñe śūraḥ parantapaḥ.

aśvatthāmā mahāvīryaḥ śatrupakṣabhayāvahaḥ
vīraḥ kamalapatrākṣaḥ kṣitāvāsīnnarādhipa.

This description is not only for glorifying Aśvatthāmā , it also reflects his character and gives an anticipation of his future activities. Rudra-Śiva is the epitome of destruction, and Antaka or Yama is the god of death. Later, Aśvatthāmā assumed a destructive form and kill all the children of the Pāṇḍava(s), and he would be trying to destroy even the foetus lying in the womb of Uttarā, wife of Abhimanyu. So in the Aṃśāvataraṇaparva, the poet compares him to Death embodied.
Aśvatthāmā’s childhood was spent in struggles with poverty. Droṇācārya was condemned by the Brāhmaṇa community, because, being a Brāhmaṇa himself, he practiced the art of weaponry. Thus it was not possible for him to earn his livelihood by following brahminical ways. But in some obscure corner of his heart, when his childhood friend Drupada told him — ‘When my father will make me ascend the throne of Pāñcāla, my right over the kingdom will be yours, too’ — Droṇa took these words for truth, and finally, got refusal from his friend. However, this desire for wealth, which found the course of achieving political power, was also found in Aśvatthāmā.
The boy Aśvatthāmā saw other boys drinking milk, and returned home, weeping. Droṇācārya tried to get a milking cow for his son, but he failed.One day, the neighbouring children gave him white, washed out water to drink. And drinking that, Aśvatthāmā started dancing, thinking that he has also drunk milk —
pītvā piṣṭarasaṃ vālaḥ kṣīraṃ pītaṃ mayāpi ca
nanartotthāya kauravya hṛṣṭo vālyadvimohita.
The neighbouring children started joking at him, saying — ‘Shame on Droṇa, whose son, having drunk washed out water, dance in joy — thinking that he has drunk water —
droṇaṃ dhigastvadhaninaṃ yo dhanam nādhigacchati
piṣṭodakaṃ suto yasya pītvā kṣīrasya tṛṣṇayā
nṛtyati sma mudā yuktaḥ kṣīraṃ pītaṃ mayeti ca.

Hearing this from the neighbouring children, Droṇa was moved to both despair and anger. In that emotional state of mind, he remembered the mere word-promise from his childhood friend, and he visited Drupada in his court. Drupada sternly refused him, and the insulted Drona left the capital of Pāñcāla. His heart was burning with a zeal for revenge. Droṇa’s ever-flaming enmity with the Pāñcāla started here, and Aśvatthāmā, too, like his father, learnt to hate the Pāñcāla(s). Thus since his childhood, Aśvatthāmā closely experienced the negative aspects of life –struggle with penury, the rich peoples’ mocking and insulting attitude to the poor. This took away from him childlike simplicity and tenderness.

Droṇa, insulted by Drupada, came to Hastināpura (Hastinapura)– to the house of his brother-in-law, Kṛpācārya (Kripacharya), along with his family. Kṛpācārya was then given lesson of weaponry to the Pāṇḍava and Kaurava. Droṇa concealed himself in Kṛpācārya, and let his son Aśvatthāmā come forward. Aśvatthāmā had already been learning lessons from his father , and he started giving lessons to the princes along with Kṛpācārya. Perhaps it had been a strategy of Droṇa — in future when he would be giving lessons to the princes, it would be a matter of discussion, how great a teacher he is, that even his son be a good teacher. Here Aśvatthāmā’s personality deserves attention. Later, we see him as a co-learner of the princes, getting lessons from his father. Agewise, he was more or less equal to Yudhiṣṭhira and others, or slightly elder. But even in this age, his personality has made him capable as a trainer to the boys of his own age-group. Part of this teacher-self was inherited from his father, and partly, achieved through his life-struggles to maturity.

Gradually Droṇa came to the front. With great respect, Bhīṣma (Bhishma) accepted him as the guru of the princes. Droṇa continued to give lessons to the princes, and his son Aśvatthāmā. Initially as an affectionate father, Droṇa wished to make his son more qualified than others, and he divised a means for that. He used to give a kamaṇdalu (a small-container) to every other boy to bring water, but gave a pitcher to Aśvatthāmā. It takes lesser time to get a pitcher filled up, so Aśvatthāmā would return earlier than the others — and Droṇa used this leisure time to teach Aśvatthāmā something unique. This partiality may appear odd, but Arjuna in a few days, understood the matter. Using Vāruṇāstra (Varunastra), he would also fill the kamaṇḍalu instantly, and returned with Aśvatthāmā at the same time. Gradually, Arjuna became Droṇa’s favourite, like his own son. Later, both Arjuna and Aśvatthāmā would recall those fond memories of Gurukula.

When the lessons were over, Aśvatthāmā excelled in the use of secret weapons.

Aśvatthāmā was present among the Ācārya-Brāhmaṇa(s) (the Brahmana teachers)along with Droṇa and Kṛpa, in the playground prepared for the exhibition of the skill of the Kuru princes. When the mace-fight between Bhīma and Duryodhana became extreme, Droṇa sensed that this may lead to a serious family-conflict. He asked Aśvatthāmā to stop the fight. He did so.

After the completion of the princes’ education, we find Aśvatthāmā once again, at the Svayamvara sabhā of Draupadī. However, he did not go to Kāmpilya with a purpose of winning Draupadī for himself. He went there as an associate of Duryodhana, and he came back along with Duryodhana.
It is to be noted that Aśvatthāmā did not marry. It appears that he had an independent attitude towards women. Any kind of emotional feeling for women was far from his complex psychology.

After the Svayamvara of Draupadī, we find Aśvatthāmā once again in the Rājasūya yajña of Yudhiṣṭhira.. Along with father and maternal uncle Kṛpācārya, he came to Hastināpura.

Now, in Virāṭaparva we find Aśvatthāmā again, among the army assembled to abduct the cows of King Virāṭa. Bhīṣma assigned him the responsibility of protecting the left side of the army-arrangement. At this time, an uproar was created on both sides. Prince Uttara of Matsyadeśa came to the battleground with Arjuna, disguised as Vṛhannalā, as his charioteer. But seeing the huge Kuru army, the boy-prince fled away, and Arjuna pursued him. From a distance, this incident caught the attention of the Kuru army. They thought, the physique of the person who was running after the prince, looked like Arjuna. It did not take long to prove this assumption as true. Arjuna introduced himself to Uttara, convinced him and brought him back to the battlefield. His bow, gāṇḍīva sounded, and hearing that sound, Droṇācārya got pleased.

In this situation, when Karṇa insulted him, Kṛpācārya supported Droṇa and and rebuked Karṇa.When the quarrel between Kṛpa and Karṇa has grown, Aśvatthāmā also spoke out, in a way that was unnatural for him. He had been an angry person, yet he was not found so far to take part in quarrels. But he gave a tough answer to Karṇa̍s vanity. Like Kṛpācārya, he was also one of the teachers̍ community residing in Hastināpura. But the language he used to abuse Karṇa, it brought under criticism Duryodhana and his other followers, too. Here one thing is clear that Droṇa and Kṛpa tolerate so many corruption and ill behaviour due to their obligation tom the Kuru famly, but Aśvatthāmā is not like that. He is quite aware of his own dignity and his own community, he has affection for the Pāṇḍava(s), and he does not hesitate to speak out what is justified. Aśvatthāmā has rebuked Karṇa quite severely, criticised the Kauravas̍ ill attitude towards the Pāṇḍava(s), their conspiracy against the Pāṇḍava(s), and their barbaric behaviour at the dicing court. Then , like Droṇa, he goes eulogistic about the valour of Arjuna. He also says, just as a son is dear to a father, so is a disciple to his guru. So, to my father, Arjuna and myself are equal. And Arjuna is dear to me as well. I know that Arjuna won̍t be defeated by anybody today. If you are so heroic that you wish to fight him, go and fight, I am not going to fight with Arjuna. If king Virāṭ would come, I could fight, but I will not not fight Arjuna for no reason.

However, at the intermediacy of Bhīṣma, finally the quarrel between Aśvatthāmā and Karṇa stopped. Aśvatthāmā agreed to fight. But in the battle of that day, Arjuna was invincible. To protect Droṇācrya, he attacked Arjuna, but he was also defeated by Arjuna.

However, during the battle, what attracted the attention of prince Uttara was the respectful attitude of Arjuna towards Aśvatthāmā. He has referred to their childhood friendship, and the respect due to the so of his teacher– identifying Aśvatthāmā, he says to Uttara– that person, on whose flagmast, there is the picture of a bow curved, is Aśvatthāmā–
asyāvudūre hi dhanurdhvajāgre yasya dṛśyate
ācāryaṣyeṣa putro vai aśvatthāmā mahārathaḥ.
sakhā mamaiṣa mānyaśca sarvaśastrabhṛtāmapi
etasya tvaṃ rathaṃ prāpya nivarte thā punaḥ punaḥ.

In Udyogaparva of Mahābhārata, when the preparations for battle was going on, in the Kaurava camp, the name of Aśvatthāmā has been mentioned several times as a mahāratha. But Dhṛtarāṣṭra has also said to Duryodhana that Aśvatthāmā was not in favour of this battle. He would probably fight on the side of the Kaurava(s), as a gesture of gratitude towards the Kuru family, but he did not feel positive about this battle. But at this time, the way Droṇa and the others were trying to advice Duryodhana, or convince him against the battle, Aśvatthāmā was not found to do any such thing. He was silent, rather surprisingly. We know that the obligation that Droṇa had to the Kaurava(s), did not apply to Aśvatthāmā. From the dialogues in Virāṭaparva, we understand that he could not accept the evil attitude of Duryodhana. He could have gone to his friend Arjuna̍s side. But that was not possible.

It is also true that the side where there was Drupada, who insulted his father, and Dhṛṣtadyumna, who would be the slayer of his father in future, Aśvatthāmā could not go to that side, even if there was righteousness on that side. Though Dhṛtarāṣṭra said, Aśvatthāmā was unwilling regarding the battle, the poet of Mahābhārata himself could not insist on that. Rather, Aśatthāmā was waiting to take a bath in the blood of the Pāñcāla(s), as it is reflected in the words of Karṇa(s). Karṇa said to Kṛṣṇa– he had seen in a dream that all the Kuru family had been destroyed. He could see only three persons, in blood-red turban, Kṛpa, Aśvatthāmā and Kṛtavarmā–
aśvatthāmā kṛpaścaiva kṛtavarmā ca sātvataḥ.
raktoṣnīṣāśa dṛśyante sarve mādhava pārthivāḥ.

Duryodhana also knows how much Aśvatthāmā hated the Pāñcāla(s), although he said to his father that he did not decide to go for the war, depending on Aśvatthāmā–
nāhaṃ bhavati na droṇe nāśvatthāmni na sañaye.
Else Duryodhana accepts that Aśvatthāmā is one of the major warriors on his side.

But the most important observation about Aśvatthāmā comes from Bhīṣma. Initially he praises Aśvatthāmā̍s valour, and describes him as Mahāratha, but after that he says– “but he has a great faultin his nature, so I would not call him Atiratha–
doṣastvasya mahāneko yenaiṣa puruṣarṣabha.

Bhīṣma says– his own life is very dear to this brāhmaṇa. he has an extreme desire for living–
jīvitaṃ priyamatyarthamāyuṣkāmaḥ sadā dvijaḥ

Perhaps this extreme desire for life has later become suggestive of his so-called ̍immortality̍. Going to the battlefield, without any weakness about one̍s own life, is characteristic of a Kṣatriya. This quality is not inevitable in a Brāhmaṇa. Even a warrior-brāhmaṇa like Paraśurāma has said– a brāhmaṇa has not much tolerance of pain–
ati duḥkhamidaṃ mūḍha na jātu brāhmaṇa sahet.

Still, Bhīṣma did not make such an observation about Droṇa and Kṛpa. Rather, he has made it clear that Aśvatthāmā will try to save his own life in a critical situation. Later in the battlefield, Aśvatthāmā would be found to fight against the enemy, and also escaping from danger. However, at present, Duryodhana has assigned to him the responsibility of one akṣauhiṇi of army, and Aśvatthāmā has also proudly declared that he will be able to destroy all the Pāṇḍava army in ten days only.

From the very first day of the battle of Kurukṣetra, we have seen Aśvatthāmā in an important role as a general of the Kaurava army. But he was busy not so much fighting with the Pāṇḍava(s), but with the Pāñcāla(s). On the second day, when Bhīṣma and Arjuna̍s duel started, Aśvatthāmā was one of the charioteer-warriors who came there to support Bhīṣma. On the fifth day, there comes a long description of a duel between Arjuna and Aśvatthāmā. It appears that Aśvatthāmā was almost going to be defeated, and so Arjuna left the battle, because he wanted to maintain the honour of Aśatthāmā–
mamācāryasuto hyeṣa droṇasyāpi priyaḥ sutaḥ
brāhmaṇaśca viśeṣeṇa mānanīyo mayeti ca.

On the seventh day of the battle, Aśvatthāmā had another duel with Śikhaṇḍī. Śikhaṇḍī, getting defeated, escaped, riding on Sātyaki̍s chariot. On the eighth day of the battle, Aśvatthāmā could not even stand in front of Ghaṭotkaca. On the ninth day, Aśvatthāmā fell unconscious during his battle with Sātyaki, but in a short time, he regained consciousness and resumed fighting.

Droṇācārya also knew that his son had a tremendous desire for living, so he directly says, ̍Everyday wishes that his son will live long, so do I. But today I command you– to protect the Kuru army– I command you to keep you attention to the duty of a Kṣatriya–

ko hi necchet priyaṃ putraṃ jīvantaṃ śāśvatī samāḥ

kṣatradharmastu saṃprekṣya tatastvāṃ niyunajyāham.

Droṇa said to his son–  “You are under obligation to the Kuru family, so keeping in mind the desire to reach heaven like a hero, jump into the battle–

nāyaṃ saṃrakṣituṃ kālaḥ prāṇān putropajīvibhiḥ

yāhi svargaṃ puraskṛtya yaśase vijayāya ca.

 

These words from the mouth of Droṇa, sound rather strange. But it appears that the danger of Bhīṣma has disturbed Droṇ. But Aśvatthāmā once challenged Dhṛṣṭadyumna once, perhaps it was not possible for him to do anything more.

In Droṇaparva, on the eleventh day of the battle, king Nīla, ruler of Anūpa, got killed by Aśvatthāmā. On the thirteenth day, in the Cakravyūha, Aśvatthāmā had fights with Abhimanyu. He also got injured by Abhimanyu. On the fourteenth day, Arjuna was determined to kill Jayadratha, and Aśvatthāmā also attacked him. But he could not resist Arjuna. In Droṇaparva, we find the description of the chariot and flag of Aśvatthāmā–

tathaiva siṇhalāngūlaṃ droṇaputrasya bhārata

dhvajāgraṃ samapaśyāma vālasūryasamaprabham.

On the day of slaying Jayadratha, once Aśvatthāmā came to help Karṇa, who was fighting against Arjuna, but getting wounded, he fled from the battlefield. When Sātyaki was about to kill the wounded, helpless Bhūriśravā, Aśvatthāmā and other Kuru warriors vainly tried to stop him.

That day, the battle continued even after sunset. Droṇacārya realised that the Kaurava(s) would not be able to win, but he had taken an oath to destroy the Pāñcāla(s), and he had been insulted by the harsh words of Duryodhana,  he decided to continue the battle. At that time, Droṇa sent a message to Aśvatthāmā, through Duryodhana. Droṇa himself came near his death, before that this was his last advice to his son. Interestingly, he did not say anything the battle between the Kaurava(s) and Pāṇḍava(s). He has only said– “He should kill the Somaka(s), that is, the Pāñcāla(s), without thinking of his own life–

na somakāḥ pramoktavyā jīvitaṃ parirakṣatā.

Droṇa has further said, “Tell Aśvatthāmā that he should abide by the advices I have given him, that he should remain steadfast in kindness, self control, truth and straightforwardness, and tell this repeatedly, so that he remains attentive to the path of righteousness, and does not do things which are displeasing to the Brāhmaṇas–

dharmapradhānakāryāni kuryāśceti punaḥ punaḥ.

Perhaps Droṇa sensed that Aśvatthāmā would npt stay in the path of righteousness in future, so he gives his final advice on that very concern.

He has also previously made such a comment Aśvatthāmā would not stay in the path of righteousness.

On the fourteenth day of the battle, Anjanaparvā, son of Ghaṭotkaca got killed by Aśatthāmā. Ghaṭotkaca attacked Aśvatthāmā, but he was also defeated, Dhṛṣṭadyumna and others could not resist him. That day, five sons of Drupada– Śrutāhvaya, Hemamālī, Pṛṣata and Candrasena, and ten sons of Kuntibhoja were also killed by Aśvatthāmā. Kṛpācārya was praising the valour of Arjuna; and is arch rival Karṇa, could not tolerate this, and started abusing Kṛpa, ṛetaining no respect  for a Brāhmaṇa, Aśvatthāmā could not tolerate this. Supporting Kṛapa, Aśvatthāmā also joined in the praise of Arjuna, and he paid Karṇa back in abusive words defeated. Fnally Duryodhana calmed down both, and Aśvatthāmā paid his attention to the battle again.

Aśvatthāmā was destroying the Pāṇḍava, and on the other side, the Pāṇḍava(s) circulated the news of his death, so that Droṇa, in grief, left the battle field. To convince Droṇa, Yudhiṣṣṭhira uttered a half-truth. Droṇa left his weapons, and Dhṛṣṭadyumna killed him. After some time, Aśvatthāmā heard about all this from his maternal uncle Kṛpācārya, and got furious.  He took a vow to kill Dhṛṣṭadyumna in battle, and also announced that he would destroy all the Pāṇḍava(s) and Pāñcāla(s) by castinfg Nārāyaṇāstra. God Viṣṇu himself gave this weapon to Droṇa, and Droṇa, out of affection for his son, gave it to Aśvatthāmā. Arjuna was not able to accept the murder of Droṇa, and an internal quarrel was going on in the Pāṇḍava camp regarding the issue. At that time the threat of the Nārāyaṇāstra came suddenly upon the Pāṇḍava side.

None of them was prepared for this. But Kṛṣṇa knew how it could be controlled. He asked the Pāṇḍava army to leave their weapons aside and pay respect to the Nārāyaṇāstra. The Pāṇḍava army got saved.  Duryodhana thought, once the Pāṇḍava(s) have been saved. If the weapons could be applied for the second time, it won̍t be possible for them to live. Aśvatthāmā made him understand that Nārāyaṇāstra could not be applied twice. But but Aśvatthāmā became irresistable that day. He destroyed one akṣauhiṇī Pāṇḍava army by applying āgneyāstra. Vyāsa, the poet of Mahābhārata also felt concerned to see Aśvatthāmā in that destructive mood.

After the slaying of Droṇa, Duryodhana made Karṇa the chief general. Duryodhana had tremendous faith on Karṇa. Instead, he could have put to use Aśvatthāmā̍s anger, wrath and grief. But he did not take that way. Aśvatthāmā was probably hurt, but he did not say anything. But after the slaying of Droṇa, Aśvatthāmā̍s participation in the battle was remarkable. In the very beginning of Karṇaparva, there is a long description of a duel between Bhīma and Aśvatthāmā. Along with Saṃśaptaka(s), Aśvatthāmā fought against Arjuna for a long time. But finally Aśvatthāmā got defeated and left the battlefield. Some important warriors got killed by Aśvatthāmā.   There is also a description of Aśvatthāmā̍s duel with Yudhiṣṭhira and Sātyaki. Aśvatthāmā killed the charioteer of  Sātyaki, and he was compelled to leave the battlefield. On the other hand, Arjuna became invincible that day. Aśvatthāmā got injured  by Arjuna̍s arrow, and his charioteer removed him from the battlefield. Amidst this crisis, Duryodhana came forward to encourage the warriors of the Kaurava side. In response to Duryodhana̍s urge, Aśvatthāmā took a vow that he would not leave his armour and weapons until he slew Dhṛṣṭadyumna. He also said– “If I can̍t fulfil this vow, let me not attain the heavenly abode.”–

dhṛṣṭadyumnamahatvāhaṃ na vimokṣyami daṃśanam

anṛtāyāṃ pratijñāyāṃ nahi svargamavāpnuyām.

Seeing the heaps of corpses of the soldiers of his side, his brothers and sons, Duryodhana got exhausted. He was gradually understanding that it was impossible to win this battle. So, while encouraging the remaining soldiers, he was telling them to go forward and die like kṣatriya(s)–

yadṛcchayaitat saṃprāptaṃ svargadvāramapāvṛtam

sukhinaḥ kṣatriyāḥ karṇa labhaste yuddhamīhaśam.

Even at this time, Aśvatthāmā could not mention killing the Pāṇḍava(s), as if, there was no greater enemy than Dhṛṣṭadyumna, and there was no need to kill anybody else. Aśatthāmā rushed away to seek Dhṛṣṭadyumna. Dhṛṣṭadyumna was then engaged in war with Karṇa, and then, Aśvatthāmā attacked him. Dhṛṣṭadyumna could have been killed by Aśvatthāmā. But Arjuna attacked him again, the wounded Dhṛṣṭadyumna also left the ground, and Aśvatthāmā had to fly, struck by Arjuna. Towards the end of Karṇaparva, there are several duels between Aśvatthāmā  and Arjuna, and Aśvatthāmā was defeated in all these. Defeated and exhausted so many times, Aśvatthāmā at last told Arjuna to stop the battle, He said, “I can still go to Arjuna, and ask him to stop the battle. He would not be able to turn down my request.” Still he was confident that Arjuna would not disobey the words of the son of his guru–

ato ̍pi bhūyāṃśca guṇardhanañjayo

na cātivartiṣyati me vaco̍khilaṃ.

 

Considering that friendly relation, even then Aśvatthāmā could not think of the Pāṇḍava(s) as their enemies. But Duryodhana did not pay heed to the proposal of a treatise, the time for making treaties had long been gone. And Duryodhana had been deceiving the Pāṇḍava(s) for a long time, now Pāṇḍava(s) would not believe him any more–

na cāśvasiṣyanti pṛthātmajā mayi prahasya

vairaṃ vahuśo vicintya ca.

 

So Aśvatthāmā̍s proposal for a treatise failed that day. And Karṇa– the last resource of Duryodhana, was killed on that day.

 

After the death of Karṇa, Duryodhana came to Aśvatthāmā, when there had been a few soldiers left on the side of the Kaurava(s). He praised Aśvatthāmā a lot, but surprisingly, even then, he did not ask Aśvatthāmā to become the chief commander. Rather, he asked him– “You suggest, under whose command, we should fight?–

bhavāṃstasmānniyoge

O son of Guru, as a guardian, you apoint a chief commander for us. From the way of making the request, it was clear that Duryodhana was not yet considering Aśvatthāmā as the chief general. Both Droṇa and Aśvatthāmā were affectionate towards the Pāṇḍava(s), and as Bhīṣma said, he had a tremendous desire for life– so Duyodhana might think of him as great warriors, but not as a captain. However, Aśvatthāmā suggested that Śalya should be made the chief commander. Śalya, as the chief commander, did not live long. However, within the short span of Śalyaparva , Aśvatthāmā was found to co-operate with the other Kuru warriors. In Śalyaparva, the Pāñcāla warrior Suratha got killed by Aśvatthāmā.

When Śalya, Sakuni and others were killed, the Kuru army was almost on the verge of defeat. Only three Mahārathī(s)– Aśvatthāmā, Kṛpa and Kṛtavarmā were surviving. And there was Duryodhana– hopeless, exhausted and helpless. He entered the Dvaipāyana lake to take rest. Hearing about this from Sañjaya, Aśvatthāmā, Kṛpa and Kṛtavarmā reached the bank of the lake. Duryodhana was helpless, he did not feel interested to go to the battlefield any more. At that time, standing on the bank of the Dvaipāyan lake, Aśvatthāmā took an oath– “Today, before the night ends, I shall kill the Pāñcāla(s). If I have performed yajña, dāna and other kinds of virtuous acts, this oath of mine will not be false–
iṣṭāpūrtena dānena satyena ca japena ca
śape rājan yathā hyadya nihaniṣyāmi somakān.
māsma yajñakṛtāṃ prītiṃ prāpnuyāṃ sajjanocitām
yadīmāṃ rajanīṃ vyuṣṭāṃ na nihanmi parān raṇe.

Even at this time, Aśvatthāmā could have said, “I shall kill the Pāṇḍava(s)̍”, in stead of saying “I shall kill the Pāñcāla(s)”, Duryodhana could have felt a bit relieved. But even then, we could not hear a single word of antagonism against the Pāṇḍava(s). However, their conversation was heard by some hunters.

They informed the Pāṇḍava(s) that Duryodhana had been hiding in the Dvaipāyan lake. The Pāṇḍava(s) came to the lake. Hearing the sound of their chariot, Aśvatthāmā, along with Kṛpa and Kṛtavarmā and took rest under a banyan tree.

Duryodhana was compelled to come out of water. In the mace-fight between Duryodhana and Bhīma, Duryodhana̍s thighs were broken. Duryodhana was waiting for death, alone. In the darkness of night, Aśvatthāmā and his companions came to Duryodhana. Seeing Duryodhana in that condition, they felt very sad. Aśvatthāmā said, The Pāñcāla(s) have killed my father so cruelly, but I was not so upset even then, as I am now, seeing that you have been deceived so.

pitā me nihataḥ kṣudraiḥ sunṛśaṃsena karmaṇā

na tathā tena tapyāmi yathā rājan tvayādya vai.

Once more, taking an oath, Aśvatthāmā says, “Tonight I shall send the Pāñcāla(s) to the abode of death. Duryodhana appointed Aśvatthāmā in the role of the chief general. On the verge of his own death, Duryodhana was no longer hoping that Pāṇḍava(s) would be killed after all. But before his death, he seemed to have supported Aśvatthāmā̍s personal hostility towards the Pāñcāla(s).

 

Aśvatthāmā, Kṛpa and Kṛtavarmā were taking rest under a banyan tree. Kṛpa and Kṛtavarmā fell asleep, but Aśvatthāmā could not sleep. He was watching the crows sleeping on the tree, suddenly an owl came there and attacked the nest of the crows. The crows could not resist, the owl killed them one by one. Seeing the act of the owl, he set a similar plan to kill the Pāṇḍava warriors when they were sleeping. The reason he set for himself, was also charged by his self-saving instinct. He thought, “The Pāṇḍava(s) are too powerful, I won̍t be able to kill them in a legitimate battle,  rather my life will be in danger. But I have given word to Duryodhana that I shall kill the Pāṇḍava(s). So attacking them in this way is suitable for me–

nyāyato yudhamānasya prāṇatyāgo na saṃśayo

chadmanā tu bhavet siddhi śatranīñca kṣayo mahān.

 

Whether it was for his sympathy towards Duryodhana, or may be, for the sense of failure that he had not yet been able to kill the Pāṇḍava(s)– Aśvatthāmā could not control himself. He awakened up Kṛpa and Kṛtavarmā, and let them know about his plan. Kṛpācārya tried to dissuade Aśvatthāmā, but in vain. Finally, Kṛpa and Kṛtavarmā were also convinced to go with him.

That night, Mahādeva himself was guarding the gate of the Pāṇḍava camp. Aśvatthāmā started casting arrows on him, but Mahādeva was devouring all his weapons. Then Aśvatthāmā recognised him to be Rudraśiva, and uttered hymns in his praise. Mahādeva was pleased. Taking his permission, Aśvatthāmā entered the Pāṇḍava camp. The camp was sleeping, and all was quiet. Aśvatthāmā entered like a thief, and killed one by one– Dhṛṣṭadyumna, Uttamauja, Yudhāmanyu, Śikhaṇḍī and the five sons of Draupadī. Those who tried to escape, got killed by Kṛpa and Kṛavarmā at the gate.

Kṛṣṇa guessed that Aśvatthāmā might attack the camp at midnight. So, he spent the night outside the camp, along with Sātyaki and the five Pāṇḍava(s). Except these seven, all the warriors on the Pāṇḍava-side got killed. After the slaughter, Aśvatthāmā brought the good news to Duryodhana. Perhaps the dying Duryodhana got some consolation.

The Pāṇḍava(s), coming back to the camp, were shocked and upset. Draupadī, much grieved to see her sons and brothers dead, insisted that Aśvatthāmā must be punished. From the birth-time of Aśvatthāmā, he had a jewel on his head. Whether he was born with that jewel, or Droṇa, out of affection, bound it to the head of his son, it is not clearly known. Draupadī demanded that jewel as a token of Aśvatthāmā̍s defeat. Bhīma set out immediately in search of Aśvatthāmā. But Kṛṣṇa knew very well that it would not be easy to kill Aśvatthāmā. Still he had the Brahmaśira weapon given by Droṇa. Now it can be heard from Kṛṣṇa– how extreme was Aśvatthāmā̍s desire for his own life, how, with a cold head, he could engage himself in a dishonest act, and how he had used the affection of his father to serve his interests– the unknown sides of Aśvatthāmā̍s character. Kṛṣṇa said, seeing that Droṇa taught Arjuna the application of the Brahmaśira weapon, Aśvatthāmā also insisted to have it? Droṇa knew that Aśvatthāmā was fickle-minded, he was not worthy enough to learn about this weapon. Still, somewhat reluctantly, and partially out of affection for his son, he gave him the Brahmaśira weapon–
tataḥ provāca putrāya nātihṛṣṭamanā iva
viditaṃ cāpalaṃ hyāsīdātmajasya mahātmanaḥ.
Just after this, Droṇa warned his son– Don̍t apply this weapon, not at all any human being–
paramāpad gatenāpi na sma tāta tvayā raṇe
idamastraṃ prayoktavyaṃ mānuṣeṣu viśeṣataḥ.
After that, Droṇa also said, as if prophetically– “You will not remain steadfast in the path of righteousness”–

na tvaṃ jātu satāṃ māge sthateti puruṣarṣabha

Kṛṣṇa shows that under the unfathomable, complex psychology, there lies an arrogant, demnding and egotistic character, who would not abstain from anything, to secure his own interest. He further said, Aśvatthāmā came to Dvāraka for some days, during the exile of the Pāṇḍava(s). Highly proud of his own skill at weaponry, he wanted to have the Sudarśana cakra of Kṛṣṇa, in exchange for hisBrahmaśira weapon. Kṛṣṇa said, “Well, take it, if you can.” But Aśvatthāmā could not even lift the cakra. Aśvatthāmā̍s desire for having Sudarśana cakra became futile. Kṛṣṇa wanted to say– Aśvatthāmā wishes to possess casually what should be attained by means of great sacrifice or ascetic practices. In this analysis it becomes clear that Aśvatthāmā was not only the son of Droṇa, but he was a self-interested person, for whom, nothing was greater than his own interest. So when the Pāṇḍava(s) reached the hermitage of Vyāsadeva, in order to catch him, Aśvatthāmā thoughtlessly applied the Brahmaśira weapon, to save himself.

Aśvatthāmā is one of those persons who are known as ̍immortal̍ in four ages. It is not known, however, who gave him this boon of immortality.

As per Kṛṣṇa̍s advice, when Arjuna also applied his Brahmaśira weapon to resist Aśvatthāmā̍s weapon, he gives the reason of only resistance, there was no desire for destruction. How responsibly he utters– let there be good for everybody– Aśvatthāmā, Arjuna himself and his brothers, all creatures, and let Aśvatthāmā̍s weapon be stopped–

pūrvamācāryaputrāya tato̍nantaramātmane

bhrātṛbhyaścaiva sarvebhyaḥ svastītyuktvā parantapaḥ.

devatābhyo namaskṛtya gurubhyaścaiva sarvaśaḥ.

utsasarja śivaṃ dhyāyannastramastreṇa śāmyatām.

It can be understood that– Aśvatthāmā was envious because Droṇa considered Arjuna a greater archer than his own son, but that day, the teachings of Droṇācārya pointed to the fact the Arjuna was really the greatest, it showed why Droṇācārya willingly gave the Brahmaśira astra to Arjuna, and why he he could not be satisfied, handing it to Aśvatthāmā. Vedavyāsa himself came and stood between the two sides. If two Brahmaśira weapons are applied against each other, the result would be destructive for the whole creation– saying that, Vyāsa asked both to withdraw their weapons. Arjuna paid his respects to the sage, and withdrew his weapon. But Asvatthāma̍s irresponsibility again became proninent . He could not withdraw his weapon. He was overjoyed to have the weapon, he did not have the responsibility of learning to withdraw the weapon. Now, if the weapon could not be withdrawn, Aśvatthāmā̍s own life would be in trouble. So Aśvatthāmā, without any hesitation, said, “I have cast this weapon with the purpose of killing the Pāṇḍava(s), if it is not possible to kill them, let it  destroy the foetus, which carries the line of the Pāṇḍava(s). The weapon destroyed the foetus in the womb of Uttarā, wife of Abhimanyu.

We wonder, what way is this– to save one̍s own life at any cost? Is one̍s own life more important than the life of an unborn baby. Infuriated, Kṛṣṇa said, “O sinner, coward Aśvatthāmā! You have destroyed the life of the baby, for the sake of your own life! But I shall revive that baby. And you, as a result of this heinous sin,  you will spend a life of thousands of years, far away from locality, alone. Let there be foul-smelling sores on your body, let you suffer from incurable diseases.  You will have to live a life, from which you will yearn for release, but death will not come to you–

trīṇi varṣsahasrāṇi cariṣyasi mahīmimām

aprāpnuvan kvacit kāñcit saṃvidaṃ jātu kenacit.

pūyaśonitagandhī ca durgakāntārasaṃśraya

vicariṣyasi pāpātman sarvavyādhisamanvitaḥ.

It was not known who granted Aśvatthāmā the boon of immortality. Perhaps no such boon was granted him. Otherwise why should Aśvatthāmā be so afraid of is life, in the battlefield. Perhaps Aśvatthāmā̍s indomitable desire for life had been suggestive of his ̍immortality̍. Or, his immortality has been confirmed from what Kṛṣṇa has uttered. But this is not a boon, rather a curse of immortality. Perhaps this curse of Kṛṣṇa has made him̍ immortal̍.
However, the defeated, cursed Aśvatthāmā took out the jewel from his head, gave it to the Pāṇḍava(s), and went far away from the locality.

Bhāgavata-purāṇa has referred to Aśvatthāmā as one of the Saptarṣi (Seven sages) in the future Manvantara.