THE
MAHABHARATA ADI PARVA SECTION II
"The Rishis said, 'O son of Suta, we wish to hear a
full and circumstantial account of the place mentioned by you as
Samanta-panchaya.'
Sauti said, 'Listen, O ye Brahmanas, to the sacred
descriptions I utter O ye best of men, ye deserve to hear of the place known as
Samanta-panchaka. In the interval between the Treta and Dwapara Yugas, Rama
(the son of Jamadagni) great among all who have borne arms, urged by impatience
of wrongs, repeatedly smote the noble race of Kshatriyas. And when that fiery
meteor, by his own valour, annihilated the entire tribe of the Kshatriyas, he
formed at Samanta-panchaka five lakes of blood. We are told that his reason
being overpowered by anger he offered oblations of blood to the manes of his
ancestors, standing in the midst of the sanguine waters of those lakes. It was
then that his forefathers of whom Richika was the first having arrived there
addressed him thus, 'O Rama, O blessed Rama, O offspring of Bhrigu, we have
been gratified with the reverence thou hast shown for thy ancestors and with
thy valour, O mighty one! Blessings be upon thee. O thou illustrious one, ask
the boon that thou mayst desire.'
"Rama said, 'If, O fathers, ye are favourably
disposed towards me, the boon I ask is that I may be absolved from the sins
born of my having annihilated the Kshatriyas in anger, and that the lakes I
have formed may become famous in the world as holy shrines.' The Pitris then
said, 'So shall it be. But be thou pacified.' And Rama was pacified
accordingly.
The region that lieth near unto those lakes of gory
water, from that time hath been celebrated as Samanta-panchaka the holy. The
wise have declared that every country should be distinguished by a name
significant of some circumstance which may have rendered it famous. In the
interval between the Dwapara and the Kali Yugas there happened at
Samanta-panchaka the encounter between the armies of the Kauravas and the
Pandavas. In that holy region, without ruggedness of any kind, were assembled
eighteen
Akshauhinis
of soldiers eager for battle. And, O Brahmanas, having come thereto, they were
all slain on the spot. Thus the name of that region, O Brahmanas, hath been
explained, and the country described to you as a sacred and delightful one. I
have mentioned the whole of what relateth to it as the region is celebrated
throughout the three worlds.'
"The Rishis said, 'We have a desire to know, O son
of Suta, what is implied by the term Akshauhini that hath been used by thee.
Tell us in full what is the number of horse and foot, chariots and elephants,
which compose an Akshauhini for thou art fully informed.'
"Sauti said, 'One chariot, one elephant, five foot-soldiers,
and three horses form one Patti; three pattis make one Sena-mukha; three
sena-mukhas are called a Gulma; three gulmas, a Gana; three ganas, a Vahini;
three vahinis together are called a Pritana; three pritanas form a Chamu; three
chamus, one Anikini; and an anikini taken ten times forms, as it is styled by
those who know, an Akshauhini. O ye best of Brahmanas, arithmeticians have
calculated that the number of chariots in an Akshauhini is twenty-one thousand
eight hundred and seventy. The measure of elephants must be fixed at the same
number. O ye pure, you must know that the number of foot-soldiers is one
hundred and nine thousand, three hundred and fifty, the number of horse is
sixty-five thousand, six hundred and ten. These, O Brahmanas, as fully
explained by me, are the numbers of an Akshauhini as said by those acquainted
with the principles of numbers. O best of Brahmanas, according to this
calculation were composed the eighteen Akshauhinis of the Kaurava and the
Pandava army.
Time, whose acts are wonderful assembled them on that
spot and having made the Kauravas the cause, destroyed them all. Bhishma
acquainted with choice of weapons, fought for ten days. Drona protected the
Kaurava Vahinis for five days. Kama the desolator of hostile armies fought for
two days; and Salya for half a day. After that lasted for half a day the
encounter with clubs between Duryodhana and Bhima. At the close of that day,
Aswatthaman and Kripa destroyed the army of Yudishthira in the night while sleeping
without suspicion of danger.
'O Saunaka, this best of narrations called Bharata which
has begun to be repeated at thy sacrifice, was formerly repeated at the
sacrifice of Janamejaya by an intelligent disciple of Vyasa. It is divided into
several sections; in the beginning are Paushya, Pauloma, and Astika parvas,
describing in full the valour and renown of kings.
It is a work whose description, diction, and sense are
varied and wonderful. It contains an account of various manners and rites. It
is accepted by the wise, as the state called Vairagya is by men desirous of
final release.
As Self among things to be known, as life among things
that are dear, so is this history that furnisheth the means of arriving at the
knowledge of Brahma the first among all the sastras. There is not a story
current in this world but doth depend upon this history even as the body upon
the foot that it taketh. As masters of good lineage are ever attended upon by
servants desirous of preferment so is the Bharata cherished by all poets.
As the words constituting the several branches of
knowledge appertaining to the world and the Veda display only vowels and
consonants, so this excellent history displayeth only the highest wisdom.
'Listen, O ye ascetics, to the outlines of the several
divisions (parvas) of this history called Bharata, endued with great wisdom, of
sections and feet that are wonderful and various, of subtile meanings and
logical connections, and embellished with the substance of the Vedas.
'The first parva is called Anukramanika; the second,
Sangraha; then Paushya; then Pauloma; the Astika; then Adivansavatarana. Then
comes the Sambhava of wonderful and thrilling incidents. Then comes
Jatugrihadaha (setting fire to the house of lac) and then Hidimbabadha (the
killing of Hidimba) parvas; then comes Baka-badha (slaughter of Baka) and then
Chitraratha. The next is called Swayamvara (selection of husband by Panchali),
in which Arjuna by the exercise of Kshatriya virtues, won Draupadi for wife.
Then comes Vaivahika (marriage). Then comes Viduragamana (advent of Vidura),
Rajyalabha (acquirement of kingdom), Arjuna-banavasa (exile of Arjuna) and
Subhadra-harana (the carrying away of Subhadra). After these come
Harana-harika, Khandava-daha (the burning of the Khandava forest) and
Maya-darsana (meeting with Maya the Asura architect). Then come Sabha, Mantra,
Jarasandha, Digvijaya (general campaign). After Digvijaya come Raja-suyaka,
Arghyaviharana (the robbing of the Arghya) and Sisupala-badha (the killing of Sisupala).
After these, Dyuta (gambling), Anudyuta (subsequent to gambling), Aranyaka, and
Krimira-badha (destruction of Krimira). The Arjuna-vigamana (the travels of
Arjuna), Kairati. In the last hath been described the battle between Arjuna and
Mahadeva in the guise of a hunter. After this Indra-lokavigamana (the journey
to the regions of Indra); then that mine of religion and virtue, the highly
pathetic Nalopakhyana (the story of Nala). After this last, Tirtha-yatra or the
pilgrimage of the wise prince of the Kurus, the death of Jatasura, and the
battle of the Yakshas. Then the battle with the Nivata-kavachas, Ajagara, and
Markandeya-Samasya (meeting with Markandeya). Then the meeting of Draupadi and
Satyabhama, Ghoshayatra, Mirga-Swapna (dream of the deer). Then the story of
Brihadaranyaka and then Aindradrumna. Then Draupadi-harana (the abduction of
Draupadi), Jayadratha-bimoksana (the release of Jayadratha). Then the story of
'Savitri' illustrating the great merit of connubial chastity.
After this last, the story of 'Rama'. The parva that
comes next is called 'Kundala-harana' (the theft of the ear-rings). That which
comes next is 'Aranya' and then 'Vairata'. Then the entry of the Pandavas and
the fulfilment of their promise (of living unknown for one year). Then the
destruction of the 'Kichakas', then the attempt to take the kine (of Virata by
the Kauravas). The next is called the marriage of Abhimanyu with the daughter
of Virata. The next you must know is the most wonderful parva called Udyoga.
The next must be known by the name of 'Sanjaya-yana' (the arrival of Sanjaya).
Then comes 'Prajagara' (the sleeplessness of Dhritarashtra owing to his
anxiety). Then Sanatsujata, in which are the mysteries of spiritual philosophy.
Then 'Yanasaddhi', and then the arrival of Krishna. Then the story of 'Matali'
and then of 'Galava'. Then the stories of 'Savitri', 'Vamadeva', and 'Vainya'.
Then the story of 'Jamadagnya and Shodasarajika'. Then the arrival of Krishna
at the court, and then Bidulaputrasasana. Then the muster of troops and the
story of Sheta. Then, must you know, comes the quarrel of the high-souled
Karna.
Then the march to the field of the troops of both sides.
The next hath been called numbering the Rathis and Atirathas. Then comes the
arrival of the messenger Uluka which kindled the wrath (of the Pandavas). The
next that comes, you must know, is the story of Amba. Then comes the thrilling
story of the installation of Bhishma as commander-in-chief. The next is called
the creation of the insular region Jambu; then Bhumi; then the account about
the formation of islands. Then comes the 'Bhagavat-gita'; and then the death of
Bhishma. Then the installation of Drona; then the destruction of the
'Sansaptakas'. Then the death of Abhimanyu; and then the vow of Arjuna (to slay
Jayadratha). Then the death of Jayadratha, and then of Ghatotkacha. Then, must
you know, comes the story of the death of Drona of surprising interest. The
next that comes is called the discharge of the weapon called Narayana. Then,
you know, is Karna, and then Salya.
Then comes the immersion in the lake, and then the
encounter (between Bhima and Duryodhana) with clubs. Then comes Saraswata, and
then the descriptions of holy shrines, and then genealogies.
Then comes Sauptika describing incidents disgraceful (to
the honour of the Kurus). Then comes the 'Aisika' of harrowing incidents. Then
comes 'Jalapradana' oblations of water to the manes of the deceased, and then
the wailings of the women. The next must be known as 'Sraddha' describing the
funeral rites performed for the slain Kauravas. Then comes the destruction of
the Rakshasa Charvaka who had assumed the disguise of a Brahmana (for deceiving
Yudhishthira). Then the coronation of the wise Yudhishthira.
The next is called the 'Grihapravibhaga'. Then comes
'Santi', then 'Rajadharmanusasana', then 'Apaddharma', then 'Mokshadharma'.
Those that follow are called respectively 'Suka-prasna-abhigamana',
'Brahma-prasnanusana', the origin of 'Durvasa', the disputations with Maya. The
next is to be known as 'Anusasanika'. Then the ascension of Bhishma to heaven.
Then the horse-sacrifice, which when read purgeth all sins away. The next must
be known as the 'Anugita' in which are words of spiritual philosophy. Those
that follow are called 'Asramvasa', 'Puttradarshana' (meeting with the spirits
of the deceased sons), and the arrival of Narada. The next is called 'Mausala'
which abounds with terrible and cruel incidents. Then comes 'Mahaprasthanika'
and ascension to heaven. Then comes the Purana which is called Khilvansa. In
this last are contained 'Vishnuparva', Vishnu's frolics and feats as a child, the
destruction of 'Kansa', and lastly, the very wonderful 'Bhavishyaparva' (in
which there are prophecies regarding the future).
The high-souled Vyasa composed these hundred parvas of
which the above is only an abridgement: having distributed them into eighteen,
the son of Suta recited them consecutively in the forest of Naimisha as
follows: 'In the Adi parva are contained Paushya, Pauloma, Astika,
Adivansavatara, Samva, the burning of the house of lac, the slaying of Hidimba,
the destruction of the Asura Vaka, Chitraratha, the Swayamvara of Draupadi, her
marriage after the overthrow of rivals in war, the arrival of Vidura, the
restoration, Arjuna's exile, the abduction of Subhadra, the gift and receipt of
the marriage dower, the burning of the Khandava forest, and the meeting with
(the Asura-architect) Maya. The Paushya parva treats of the greatness of
Utanka, and the Pauloma, of the sons of Bhrigu. The Astika describes the birth
of Garuda and of the Nagas (snakes), the churning of the ocean, the incidents
relating to the birth of the celestial steed Uchchaihsrava, and finally, the
dynasty of Bharata, as described in the Snake-sacrifice of king Janamejaya. The
Sambhava parva narrates the birth of various kings and heroes, and that of the
sage, Krishna Dwaipayana: the partial incarnations of deities, the generation
of Danavas and Yakshas of great prowess, and serpents, Gandharvas, birds, and
of all creatures; and lastly, of the life and adventures of king Bharata--the
progenitor of the line that goes by his name--the son born of Sakuntala in the
hermitage of the ascetic Kanwa. This parva also describes the greatness of
Bhagirathi, and the births of the Vasus in the house of Santanu and their
ascension to heaven. In this parva is also narrated the birth of Bhishma
uniting in himself portions of the energies of the other Vasus, his
renunciation of royalty and adoption of the Brahmacharya mode of life, his
adherence to his vows, his protection of Chitrangada, and after the death of
Chitrangada, his protection of his younger brother, Vichitravirya, and his
placing the latter on the throne: the birth of Dharma among men in consequence
of the curse of Animondavya; the births of Dhritarashtra and Pandu through the
potency of Vyasa's blessings (?) and also the birth of the Pandavas; the
plottings of Duryodhana to send the sons of Pandu to Varanavata, and the other
dark counsels of the sons of Dhritarashtra in regard to the Pandavas; then the
advice administered to Yudhishthira on his way by that well-wisher of the Pandavas--Vidura--in
the mlechchha language--the digging of the hole, the burning of Purochana and
the sleeping woman of the fowler caste, with her five sons, in the house of
lac; the meeting of the Pandavas in the dreadful forest with Hidimba, and the
slaying of her brother Hidimba by Bhima of great prowess. The birth of
Ghatotkacha; the meeting of the Pandavas with Vyasa and in accordance with his
advice their stay in disguise in the house of a Brahmana in the city of
Ekachakra; the destruction of the Asura Vaka, and the amazement of the populace
at the sight; the extra-ordinary births of Krishna and Dhrishtadyumna; the
departure of the Pandavas for Panchala in obedience to the injunction of Vyasa,
and moved equally by the desire of winning the hand of Draupadi on learning the
tidings of the Swayamvara from the lips of a Brahmana; victory of Arjuna over a
Gandharva, called Angaraparna, on the banks of the Bhagirathi, his contraction
of friendship with his adversary, and his hearing from the Gandharva the history
of Tapati, Vasishtha and Aurva.
This parva treats of the journey of the Pandavas towards
Panchala, the acquisition of Draupadi in the midst of all the Rajas, by Arjuna,
after having successfully pierced the mark; and in the ensuing fight, the
defeat of Salya, Kama, and all the other crowned heads at the hands of Bhima
and Arjuna of great prowess; the ascertainment by Balarama and Krishna, at the
sight of these matchless exploits, that the heroes were the Pandavas, and the
arrival of the brothers at the house of the potter where the Pandavas were
staying; the dejection of Drupada on learning that Draupadi was to be wedded to
five husbands; the wonderful story of the five Indras related in consequence;
the extraordinary and divinely-ordained wedding of Draupadi; the sending of
Vidura by the sons of Dhritarashtra as envoy to the Pandavas; the arrival of
Vidura and his sight to Krishna; the abode of the Pandavas in Khandava-prastha,
and then their rule over one half of the kingdom; the fixing of turns by the
sons of Pandu, in obedience to the injunction of Narada, for connubial
companionship with Krishna. In like manner hath the history of Sunda and
Upasunda been recited in this. This parva then treats of the departure of Arjuna
for the forest according to the vow, he having seen Draupadi and Yudhishthira
sitting together as he entered the chamber to take out arms for delivering the
kine of a certain Brahmana. This parva then describes Arjuna's meeting on the
way with Ulupi, the daughter of a Naga (serpent); it then relates his visits to
several sacred spots; the birth of Vabhruvahana; the deliverance by Arjuna of
the five celestial damsels who had been turned into alligators by the
imprecation of a Brahmana, the meeting of Madhava and Arjuna on the holy spot
called Prabhasa; the carrying away of Subhadra by Arjuna, incited there to by
her brother Krishna, in the wonderful car moving on land and water, and through
mid-air, according to the wish of the rider; the departure for Indraprastha,
with the dower; the conception in the womb of Subhadra of that prodigy of
prowess, Abhimanyu; Yajnaseni's giving birth to children; then follows the
pleasure-trip of Krishna and Arjuna to the banks of the Jamuna and the
acquisition by them of the discus and the celebrated bow Gandiva; the burning
of the forest of Khandava; the rescue of Maya by Arjuna, and the escape of the
serpent,--and the begetting of a son by that best of Rishis, Mandapala, in the
womb of the bird Sarngi. This parva is divided by Vyasa into two hundred and
twenty-seven chapters. These two hundred and twenty-seven chapters contain
eight thousand eight hundred and eighty-four slokas.
The second is the extensive parva called Sabha or the
assembly, full of matter. The subjects of this parva are the establishment of
the grand hall by the Pandavas; their review of their retainers; the
description of the lokapalas by Narada well-acquainted with the celestial
regions; the preparations for the Rajasuya sacrifice; the destruction of
Jarasandha; the deliverance by Vasudeva of the princes confined in the
mountain-pass; the campaign of universal conquest by the Pandavas; the arrival
of the princes at the Rajasuya sacrifice with tribute; the destruction of Sisupala
on the occasion of the sacrifice, in connection with offering of arghya;
Bhimasena's ridicule of Duryodhana in the assembly; Duryodhana's sorrow and
envy at the sight of the magnificent scale on which the arrangements had been
made; the indignation of Duryodhana in consequence, and the preparations for
the game of dice; the defeat of Yudhishthira at play by the wily Sakuni; the
deliverance by Dhritarashtra of his afflicted daughter-in-law Draupadi plunged
in the sea of distress caused by the gambling, as of a boat tossed about by the
tempestuous waves. The endeavours of Duryodhana to engage Yudhishthira again in
the game; and the exile of the defeated Yudhishthira with his brothers. These
constitute what has been called by the great Vyasa the Sabha Parva. This parva
is divided into seventh-eight sections, O best of Brahmanas, of two thousand,
five hundred and seven slokas.
Then comes the third parva called Aranyaka (relating to
the forest) This parva treats of the wending of the Pandavas to the forest and
the citizens, following the wise Yudhishthira, Yudhishthira's adoration of the
god of day; according to the injunctions of Dhaumya, to be gifted with the
power of maintaining the dependent Brahmanas with food and drink: the creation
of food through the grace of the Sun: the expulsion by Dhritarashtra of Vidura
who always spoke for his master's good; Vidura's coming to the Pandavas and his
return to Dhritarashtra at the solicitation of the latter; the wicked
Duryodhana's plotting to destroy the forest-ranging Pandavas, being incited
thereto by Karna; the appearance of Vyasa and his dissuasion of Duryodhana bent
on going to the forest; the history of Surabhi; the arrival of Maitreya; his
laying down to Dhritarashtra the course of action; and his curse on Duryodhana;
Bhima's slaying of Kirmira in battle; the coming of the Panchalas and the
princes of the Vrishni race to Yudhishthira on hearing of his defeat at the
unfair gambling by Sakuni; Dhananjaya's allaying the wrath of Krishna;
Draupadi's lamentations before Madhava; Krishna's cheering her; the fall of
Sauva also has been here described by the Rishi; also Krishna's bringing
Subhadra with her son to Dwaraka; and Dhrishtadyumna's bringing the son of
Draupadi to Panchala; the entrance of the sons of Pandu into the romantic
Dwaita wood; conversation of Bhima, Yudhishthira, and Draupadi; the coming of
Vyasa to the Pandavas and his endowing Yudhishthira with the power of
Pratismriti; then, after the departure of Vyasa, the removal of the Pandavas to
the forest of Kamyaka; the wanderings of Arjuna of immeasurable prowess in
search of weapons; his battle with Mahadeva in the guise of a hunter; his
meeting with the lokapalas and receipt of weapons from them; his journey to the
regions of Indra for arms and the consequent anxiety of Dhritarashtra; the
wailings and lamentations of Yudhishthira on the occasion of his meeting with
the worshipful great sage Brihadaswa. Here occurs the holy and highly pathetic
story of Nala illustrating the patience of Damayanti and the character of Nala.
Then the acquirement by Yudhishthira of the mysteries of dice from the same
great sage; then the arrival of the Rishi Lomasa from the heavens to where the
Pandavas were, and the receipt by these high-souled dwellers in the woods of
the intelligence brought by the Rishi of their brother Arjuna staving in the
heavens; then the pilgrimage of the Pandavas to various sacred spots in
accordance with the message of Arjuna, and their attainment of great merit and
virtue consequent on such pilgrimage; then the pilgrimage of the great sage
Narada to the shrine Putasta; also the pilgrimage of the high-souled Pandavas.
Here is the deprivation of Karna of his ear-rings by Indra. Here also is
recited the sacrificial magnificence of Gaya; then the story of Agastya in
which the Rishi ate up the Asura Vatapi, and his connubial connection with Lopamudra
from the desire of offspring. Then the story of Rishyasringa who adopted
Brahmacharya mode of life from his very boyhood; then the history of Rama of
great prowess, the son of Jamadagni, in which has been narrated the death of
Kartavirya and the Haihayas; then the meeting between the Pandavas and the
Vrishnis in the sacred spot called Prabhasa; then the story of Su-kanya in
which Chyavana, the son of Bhrigu, made the twins, Aswinis, drink, at the
sacrifice of king Saryati, the Soma juice (from which they had been excluded by
the other gods), and in which besides is shown how Chyavana himself acquired
perpetual youth (as a boon from the grateful Aswinis). Then hath been described
the history of king Mandhata; then the history of prince Jantu; and how king
Somaka by offering up his only son (Jantu) in sacrifice obtained a hundred
others; then the excellent history of the hawk and the pigeon; then the
examination of king Sivi by Indra, Agni, and Dharma; then the story of
Ashtavakra, in which occurs the disputation, at the sacrifice of Janaka,
between that Rishi and the first of logicians, Vandi, the son of Varuna; the
defeat of Vandi by the great Ashtavakra, and the release by the Rishi of his
father from the depths of the ocean. Then the story of Yavakrita, and then that
of the great Raivya: then the departure (of the Pandavas) for Gandhamadana and
their abode in the asylum called Narayana; then Bhimasena's journey to
Gandhamadana at the request of Draupadi (in search of the sweet-scented
flower). Bhima's meeting on his way, in a grove of bananas, with Hanuman, the
son of Pavana of great prowess; Bhima's bath in the tank and the destruction of
the flowers therein for obtaining the sweet-scented flower (he was in search
of); his consequent battle with the mighty Rakshasas and the Yakshas of great
prowess including Hanuman; the destruction of the Asura Jata by Bhima; the
meeting (of the Pandavas) with the royal sage Vrishaparva; their departure for
the asylum of Arshtishena and abode therein: the incitement of Bhima (to acts
of vengeance) by Draupadi. Then is narrated the ascent on the hills of Kailasa
by Bhimasena, his terrific battle with the mighty Yakshas headed by Hanuman;
then the meeting of the Pandavas with Vaisravana (Kuvera), and the meeting with
Arjuna after he had obtained for the purpose of Yudhishthira many celestial
weapons; then Arjuna's terrible encounter with the Nivatakavachas dwelling in
Hiranyaparva, and also with the Paulomas, and the Kalakeyas; their destruction
at the hands of Arjuna; the commencement of the display of the celestial
weapons by Arjuna before Yudhishthira, the prevention of the same by Narada;
the descent of the Pandavas from Gandhamadana; the seizure of Bhima in the
forest by a mighty serpent huge as the mountain; his release from the coils of
the snake, upon Yudhishthira's answering certain questions; the return of the
Pandavas to the Kamyaka woods. Here is described the reappearance of Vasudeva
to see the mighty sons of Pandu; the arrival of Markandeya, and various recitals,
the history of Prithu the son of Vena recited by the great Rishi; the stories
of Saraswati and the Rishi Tarkhya. After these, is the story of Matsya; other
old stories recited by Markandeya; the stories of Indradyumna and Dhundhumara;
then the history of the chaste wife; the history of Angira, the meeting and
conversation of Draupadi and Satyabhama; the return of the Pandavas to the
forest of Dwaita; then the procession to see the calves and the captivity of
Duryodhana; and when the wretch was being carried off, his rescue by Arjuna;
here is Yudhishthira's dream of the deer; then the re-entry of the Pandavas
into the Kamyaka forest, here also is the long story of Vrihidraunika. Here
also is recited the story of Durvasa; then the abduction by Jayadratha of
Draupadi from the asylum; the pursuit of the ravisher by Bhima swift as the air
and the ill-shaving of Jayadratha's crown at Bhima's hand. Here is the long
history of Rama in which is shown how Rama by his prowess slew Ravana in
battle. Here also is narrated the story of Savitri; then Karna's deprivation by
Indra of his ear-rings; then the presentation to Karna by the gratified Indra
of a Sakti (missile weapon) which had the virtue of killing only one person
against whom it might be hurled; then the story called Aranya in which Dharma
(the god of justice) gave advice to his son (Yudhishthira); in which, besides
is recited how the Pandavas after having obtained a boon went towards the west.
These are all included in the third Parva called Aranyaka, consisting of two
hundred and sixty-nine sections. The number of slokas is eleven thousand, six
hundred and sixty-four.
"The extensive Parva that comes next is called
Virata. The Pandavas arriving at the dominions of Virata saw in a cemetery on
the outskirts of the city a large shami tree whereon they kept their weapons.
Here hath been recited their entry into the city and their stay there in
disguise.
Then the slaying by Bhima of the wicked Kichaka who,
senseless with lust, had sought Draupadi; the appointment by prince Duryodhana
of clever spies; and their despatch to all sides for tracing the Pandavas; the
failure of these to discover the mighty sons of Pandu; the first seizure of
Virata's kine by the Trigartas and the terrific battle that ensued; the capture
of Virata by the enemy and his rescue by Bhimasena; the release also of the
kine by the Pandava (Bhima); the seizure of Virata's kine again by the Kurus;
the defeat in battle of all the Kurus by the single-handed Arjuna; the release
of the king's kine; the bestowal by Virata of his daughter Uttara for Arjuna's
acceptance on behalf of his son by Subhadra--Abhimanyu--the destroyer of foes.
These are the contents of the extensive fourth Parva--the Virata. The great
Rishi Vyasa has composed in these sixty-seven sections. The number of slokas is
two thousand and fifty.
"Listen then to (the contents of) the fifth Parva
which must be known as Udyoga. While the Pandavas, desirous of victory, were
residing in the place called Upaplavya, Duryodhana and Arjuna both went at the
same time to Vasudeva, and said, "You should render us assistance in this
war." The high-souled Krishna, upon these words being uttered, replied,
"O ye first of men, a counsellor in myself who will not fight and one
Akshauhini of troops, which of these shall I give to which of you?" Blind
to his own interests, the foolish Duryodhana asked for the troops; while Arjuna
solicited Krishna as an unfighting counsellor. Then is described how, when the
king of Madra was coming for the assistance of the Pandavas, Duryodhana, having
deceived him on the way by presents and hospitality, induced him to grant a boon
and then solicited his assistance in battle; how Salya, having passed his word
to Duryodhana, went to the Pandavas and consoled them by reciting the history
of Indra's victory (over Vritra).
Then comes the despatch by the Pandavas of their Purohita
(priest) to the Kauravas. Then is described how king Dhritarashtra of great
prowess, having heard the word of the purohita of the Pandavas and the story of
Indra's victory decided upon sending his purohita and ultimately despatched
Sanjaya as envoy to the Pandavas from desire for peace. Here hath been
described the sleeplessness of Dhritarashtra from anxiety upon hearing all
about the Pandavas and their friends, Vasudeva and others. It was on this
occasion that Vidura addressed to the wise king Dhritarashtra various counsels
that were full of wisdom. It was here also that Sanat-sujata recited to the
anxious and sorrowing monarch the excellent truths of spiritual philosophy. On
the next morning Sanjaya spoke, in the court of the King, of the identity of
Vasudeva and Arjuna. It was then that the illustrious Krishna, moved by
kindness and a desire for peace, went himself to the Kaurava capital,
Hastinapura, for bringing about peace. Then comes the rejection by prince
Duryodhana of the embassy of Krishna who had come to solicit peace for the
benefit of both parties.
Here hath been recited the story of Damvodvava; then the
story of the high-souled Matuli's search for a husband for his daughter: then
the history of the great sage Galava; then the story of the training and
discipline of the son of Bidula. Then the exhibition by Krishna, before the
assembled Rajas, of his Yoga powers upon learning the evil counsels of
Duryodhana and Karna; then Krishna's taking Karna in his chariot and his
tendering to him of advice, and Karna's rejection of the same from pride. Then
the return of Krishna, the chastiser of enemies from Hastinapura to Upaplavya,
and his narration to the Pandavas of all that had happened. It was then that
those oppressors of foes, the Pandavas, having heard all and consulted properly
with each other, made every preparation for war. Then comes the march from
Hastinapura, for battle, of foot-soldiers, horses, charioteers and elephants.
Then the tale of the troops by both parties. Then the despatch by prince
Duryodhana of Uluka as envoy to the Pandavas on the day previous to the battle.
Then the tale of charioteers of different classes. Then the story of Amba.
These all have been described in the fifth Parva called Udyoga of the Bharata,
abounding with incidents appertaining to war and peace. O ye ascetics, the
great Vyasa hath composed one hundred and eighty-six sections in this Parva.
The number of slokas also composed in this by the great Rishi is six thousand,
six hundred and ninety-eight.
"Then is recited the Bhishma Parva replete with
wonderful incidents. In this hath been narrated by Sanjaya the formation of the
region known as Jambu. Here hath been described the great depression of
Yudhishthira's army, and also a fierce fight for ten successive days. In this
the high-souled Vasudeva by reasons based on the philosophy of final release
drove away Arjuna's compunction springing from the latter's regard for his
kindred (whom he was on the eve of slaying). In this the magnanimous Krishna,
attentive to the welfare of Yudhishthira, seeing the loss inflicted (on the
Pandava army), descended swiftly from his chariot himself and ran, with
dauntless breast, his driving whip in hand, to affect the death of Bhishma. In
this, Krishna also smote with piercing words Arjuna, the bearer of the Gandiva
and the foremost in battle among all wielders of weapons. In this, the foremost
of bowmen, Arjuna, placing Shikandin before him and piercing Bhishma with his
sharpest arrows felled him from his chariot. In this, Bhishma lay stretched on
his bed of arrows. This extensive Parva is known as the sixth in the Bharata.
In this have been composed one hundred and seventeen sections. The number of
slokas is five thousand, eight hundred and eighty-four as told by Vyasa
conversant with the Vedas.
"Then is recited the wonderful Parva called Drona
full of incidents. First comes the installation in the command of the army of
the great instructor in arms, Drona: then the vow made by that great master of
weapons of seizing the wise Yudhishthira in battle to please Duryodhana; then
the retreat of Arjuna from the field before the Sansaptakas, then the overthrow
of Bhagadatta like to a second Indra in the field, with the elephant Supritika,
by Arjuna; then the death of the hero Abhimanyu in his teens, alone and
unsupported, at the hands of many Maharathas including Jayadratha; then after
the death of Abhimanyu, the destruction by Arjuna, in battle of seven
Akshauhinis of troops and then of Jayadratha; then the entry, by Bhima of
mighty arms and by that foremost of warriors-in-chariot, Satyaki, into the
Kaurava ranks impenetrable even to the gods, in search of Arjuna in obedience
to the orders of Yudhishthira, and the destruction of the remnant of the
Sansaptakas. In the Drona Parva, is the death of Alambusha, of Srutayus, of
Jalasandha, of Shomadatta, of Virata, of the great warrior-in-chariot Drupada,
of Ghatotkacha and others; in this Parva, Aswatthaman, excited beyond measure
at the fall of his father in battle, discharged the terrible weapon Narayana. Then
the glory of Rudra in connection with the burning (of the three cities). Then
the arrival of Vyasa and recital by him of the glory of Krishna and Arjuna.
This is the great seventh Parva of the Bharata in which all the heroic chiefs
and princes mentioned were sent to their account. The number of sections in
this is one hundred and seventy.
The number of slokas as composed in the Drona Parva by
Rishi Vyasa, the son of Parasara and the possessor of true knowledge after much
meditation, is eight thousand, nine hundred and nine.
"Then comes the most wonderful Parva called Karna.
In this is narrated the appointment of the wise king of Madra as (Karna's)
charioteer. Then the history of the fall of the Asura Tripura. Then the
application to each other by Karna and Salya of harsh words on their setting
out for the field, then the story of the swan and the crow recited in insulting
allusion: then the death of Pandya at the hands of the high-souled Aswatthaman;
then the death of Dandasena; then that of Darda; then Yudhishthira's imminent
risk in single combat with Karna in the presence of all the warriors; then the
mutual wrath of Yudhishthira and Arjuna; then Krishna's pacification of Arjuna.
In this Parva, Bhima, in fulfilment of his vow, having ripped open Dussasana's
breast in battle drank the blood of his heart. Then Arjuna slew the great Karna
in single combat. Readers of the Bharata call this the eighth Parva. The number
of sections in this is sixty-nine and the number of slokas is four thousand,
nine hundred and sixty-tour.
"Then hath been recited the wonderful Parva called
Salya. After all the great warriors had been slain, the king of Madra became
the leader of the (Kaurava) army. The encounters one after another, of
charioteers, have been here described. Then comes the fall of the great Salya
at the hands of Yudhishthira, the Just. Here also is the death of Sakuni in
battle at the hands of Sahadeva. Upon only a small remnant of the troops
remaining alive after the immense slaughter, Duryodhana went to the lake and
creating for himself room within its waters lay stretched there for some time.
Then is narrated the receipt of this intelligence by Bhima from the fowlers:
then is narrated how, moved by the insulting speeches of the intelligent Yudhishthira,
Duryodhana ever unable to bear affronts, came out of the waters. Then comes the
encounter with clubs, between Duryodhana and Bhima; then the arrival, at the
time of such encounter, of Balarama: then is described the sacredness of the
Saraswati; then the progress of the encounter with clubs; then the fracture of
Duryodhana's thighs in battle by Bhima with (a terrific hurl of) his mace.
These all have been described in the wonderful ninth Parva. In this the number
of sections is fifty-nine and the number of slokas composed by the great
Vyasa--the spreader of the fame of the Kauravas--is three thousand, two hundred
and twenty.
"Then shall I describe the Parva called Sauptika of
frightful incidents.
On the Pandavas having gone away, the mighty charioteers,
Kritavarman, Kripa, and the son of Drona, came to the field of battle in the
evening and there saw king Duryodhana lying on the ground, his thighs broken,
and himself covered with blood. Then the great charioteer, the son of Drona, of
terrible wrath, vowed, 'without killing all the Panchalas including
Drishtadyumna, and the Pandavas also with all their allies, I will not take off
armour.' Having spoken those words, the three warriors leaving Duryodhana's
side entered the great forest just as the sun was setting.
While sitting under a large banian tree in the night,
they saw an owl killing numerous crows one after another. At the sight of this,
Aswatthaman, his heart full of rage at the thought of his father's fate,
resolved to slay the slumbering Panchalas. And wending to the gate of the camp,
he saw there a Rakshasa of frightful visage, his head reaching to the very
heavens, guarding the entrance. And seeing that Rakshasa obstructing all his
weapons, the son of Drona speedily pacified by worship the three-eyed Rudra.
And then accompanied by Kritavarman and Kripa he slew all the sons of Draupadi,
all the Panchalas with Dhrishtadyumna and others, together with their
relatives, slumbering unsuspectingly in the night. All perished on that fatal
night except the five Pandavas and the great warrior Satyaki. Those escaped
owing to Krishna's counsels, then the charioteer of Dhrishtadyumna brought to
the Pandavas intelligence of the slaughter of the slumbering Panchalas by
the son of Drona. Then Draupadi
distressed at the death of her sons and brothers and father sat before her
lords resolved to kill herself by fasting. Then Bhima of terrible prowess,
moved by the words of Draupadi, resolved, to please her; and speedily taking up
his mace followed in wrath the son of his preceptor in arms. The son of Drona
from fear of Bhimasena and impelled by the fates and moved also by anger
discharged a celestial weapon saying, 'This is for the destruction of all the
Pandavas'; then Krishna saying. 'This shall not be', neutralised Aswatthaman's
speech. Then Arjuna neutralised that weapon by one of his own. Seeing the
wicked Aswatthaman's destructive intentions, Dwaipayana and Krishna pronounced
curses on him which the latter returned. Pandava then deprived the mighty
warrior-in-chariot Aswatthaman, of the jewel on his head, and became
exceedingly glad, and, boastful of their success, made a present of it to the
sorrowing Draupadi. Thus the tenth Parva, called Sauptika, is recited. The
great Vyasa hath composed this in eighteen sections. The number of slokas also
composed (in this) by the great reciter of sacred truths is eight hundred and
seventy. In this Parva has been put together by the great Rishi the two Parvas
called Sauptika and Aishika.
"After this hath been recited the highly pathetic
Parva called Stri, Dhritarashtra of prophetic eye, afflicted at the death of
his children, and moved by enmity towards Bhima, broke into pieces a statue of
hard iron deftly placed before him by Krishna (as substitute of Bhima). Then
Vidura, removing the distressed Dhritarashtra's affection for worldly things by
reasons pointing to final release, consoled that wise monarch.
Then hath been described the wending of the distressed Dhritarashtra
accompanied by the ladies of his house to the field of battle of the Kauravas.
Here follow the pathetic wailings of the wives of the slain heroes. Then the
wrath of Gandhari and Dhritarashtra and their loss of consciousness. Then the
Kshatriya ladies saw those heroes,--their unreturning sons, brothers, and
fathers,--lying dead on the field. Then the pacification by Krishna of the
wrath of Gandhari distressed at the death of her sons and grandsons. Then the
cremation of the bodies of the deceased Rajas with due rites by that monarch
(Yudhishthira) of great wisdom and the foremost also of all virtuous men. Then
upon the presentation of water of the manes of the deceased princes having
commenced, the story of Kunti's acknowledgment of Karna as her son born in
secret. Those have all been described by the great Rishi Vyasa in the highly
pathetic eleventh Parva. Its perusal moveth every feeling heart with sorrow and
even draweth tears from the eyes. The number of sections composed is
twenty-seven. The number of slokas is seven hundred and seventy-five.
"Twelfth in number cometh the Santi Parva, which
increaseth the understanding and in which is related the despondency of
Yudhishthira on his having slain his fathers, brothers, sons, maternal uncles and
matrimonial relations. In this Parva is described how from his bed of arrows
Bhishma expounded various systems of duties worth the study of kings desirous
of knowledge; this Parva expounded the duties relative to emergencies, with
full indications of time and reasons. By understanding these, a person
attaineth to consummate knowledge. The mysteries also of final emancipation
have been expatiated upon. This is the twelfth Parva the favourite of the wise.
It consists of three hundred and thirty-nine sections, and contains fourteen
thousand, seven hundred and thirty-two slokas.
"Next in order is the excellent Anusasana Parva. In
it is described how Yudhishthira, the king of the Kurus, was reconciled to
himself on hearing the exposition of duties by Bhishma, the son of Bhagirathi.
This Parva treats of rules in detail and of Dharma and Artha; then the rules of
charity and its merits; then the qualifications of donees, and the supreme
ride-regarding gifts. This Parva also describes the ceremonials of individual
duty, the rules of conduct and the matchless merit of truth. This Parva showeth
the great merit of Brahmanas and kine, and unraveleth the mysteries of duties
in relation to time and place. These are embodied in the excellent Parva called
Anusasana of varied incidents.
In this hath been described the ascension of Bhishma to
Heaven. This is the thirteenth Parva which hath laid down accurately the
various duties of men. The number of sections, in this is one hundred and
forty-six. The number of slokas is eight thousand.
"Then comes the fourteenth Parva Aswamedhika. In
this is the excellent story of Samvarta and Marutta. Then is described the
discovery (by the Pandavas) of golden treasuries; and then the birth of
Parikshit who was revived by Krishna after having been burnt by the (celestial)
weapon of Aswatthaman. The battles of Arjuna the son of Pandu, while following
the sacrificial horse let loose, with various princes who in wrath seized it.
Then is shown the great risk of Arjuna in his encounter
with Vabhruvahana the son of Chitrangada (by Arjuna) the appointed daughter of
the chief of Manipura. Then the story of the mongoose during the performance of
the horse-sacrifice. This is the most wonderful Parva called Aswamedhika. The
number of sections is one hundred and three. The number of slokas composed (in
this) by Vyasa of true knowledge is three thousand, three hundred and twenty.
"Then comes the fifteenth Parva called Asramvasika.
In this, Dhritarashtra, abdicating the kingdom, and accompanied by Gandhari and
Vidura went to the woods. Seeing this, the virtuous Pritha also, ever engaged
in cherishing her superiors, leaving the court of her sons, followed the old
couple. In this is described the wonderful meeting through the kindness of
Vyasa of the king (Dhritarashtra) with the spirits of his slain children,
grand-children, and other princes, returned from the other world. Then the
monarch abandoning his sorrows acquired with his wife the highest fruit of his
meritorious actions. In this Parva, Vidura after having leaned on virtue all
his life attaineth to the most meritorious state.
"The learned son of Gavalgana, Sanjaya, also of
passions under full control, and the foremost of ministers, attained, in the
Parva, to the blessed state. In this, Yudhishthira the just met Narada and
heard from him about the extinction of the race of Vrishnis. This is the very
wonderful Parva called Asramvasika. The number of sections in this is
forty-two, and the number of slokas composed by Vyasa cognisant of truth is one
thousand five hundred and six.
"After this, you know, comes the Maushala of painful
incidents. In this, those lion-hearted heroes (of the race of Vrishni) with the
scars of many a field on their bodies, oppressed with the curse of a Brahmana,
while deprived of reason from drink, impelled by the fates, slew each other on
the shores of the Salt Sea with the Eraka grass which (in their hands) became
(invested with the fatal attributes of the) thunder. In this, both Balarama and
Kesava (Krishna) after causing the extermination of their race, their hour
having come, themselves did not rise superior to the sway of all-destroying
Time. In this, Arjuna the foremost among men, going to Dwaravati (Dwaraka) and
seeing the city destitute of the Vrishnis was much affected and became
exceedingly sorry. Then after the funeral of his maternal uncle Vasudeva the
foremost among the Yadus (Vrishnis), he saw the heroes of the Yadu race lying
stretched in death on the spot where they had been drinking. He then caused the
cremation of the bodies of the illustrious Krishna and Balarama and of the
principal members of the Vrishni race. Then as he was journeying from Dwaraka
with the women and children, the old and the decrepit--the remnants of the Yadu
race--he was met on the way by a heavy calamity. He witnessed also the disgrace
of his bow Gandiva and the unpropitiousness of his celestial weapons. Seeing
all this, Arjuna became despondent and, pursuant to Vyasa's advice, went to
Yudhishthira and solicited permission to adopt the Sannyasa mode of life. This
is the sixteenth Parva called Maushala The number of sections is eight and the
number of slokas composed by Vyasa cognisant of truth is three hundred and
twenty.
"The next is Mahaprasthanika, the seventeenth Parva.
"In this, those foremost among men the Pandavas
abdicating their kingdom went with Draupadi on their great journey called
Mahaprasthana. In this, they came across Agni, having arrived on the shore of
the sea of red waters. In this, asked by Agni himself, Arjuna worshipped him
duly, returned to him the excellent celestial bow called Gandiva. In this,
leaving his brothers who dropped one after another and Draupadi also,
Yudhishthira went on his journey without once looking back on them. This the
seventeenth Parva is called Mahaprasthanika. The number of sections in this is
three. The number of slokas also composed by Vyasa cognisant of truth is three
hundred and twenty.
"The Parva that comes after this, you must know, is
the extraordinary one called Svarga of celestial incidents. Then seeing the
celestial car come to take him, Yudhishthira moved by kindness towards the dog
that accompanied him, refused to ascend it without his companion. Observing the
illustrious Yudhishthira's steady adherence to virtue, Dharma (the god of
justice) abandoning his canine form showed himself to the king.
Then Yudhishthira ascending to heaven felt much pain. The
celestial messenger showed him hell by an act of deception. Then Yudhishthira,
the soul of justice, heard the heart-rending lamentations of his brothers
abiding in that region under the discipline of Yama. Then Dharma and Indra
showed Yudhishthira the region appointed for sinners. Then Yudhishthira, after
leaving the human body by a plunge in the celestial Ganges, attained to that
region which his acts merited, and began to live in joy respected by Indra and
all other gods. This is the eighteenth Parva as narrated by the illustrious
Vyasa. The number of slokas composed, O ascetics, by the great Rishi in this is
two hundred and nine.
"The above are the contents of the Eighteen Parvas.
In the appendix (Khita) are the Harivansa and the Vavishya. The number of
slokas contained in the Harivansa is twelve thousand."
These are the contents of the section called
Parva-sangraha. Sauti continued, "Eighteen Akshauhinis of troops came
together for battle. The encounter that ensued was terrible and lasted for
eighteen days. He who knows the four Vedas with all the Angas and Upanishads,
but does not know this history (Bharata), cannot be regarded as wise. Vyasa of
immeasurable intelligence, has spoken of the Mahabharata as a treatise on
Artha, on Dharma, and on Kama. Those who have listened to his history can never
bear to listen to others, as, indeed, they who have listened to the sweet voice
of the male Kokila can never hear the dissonance of the crow's cawing. As the
formation of the three worlds proceedeth from the five elements, so do the
inspirations of all poets proceed from this excellent composition. O ye
Brahman, as the four kinds of creatures (viviparous, oviparous, born of hot
moisture and vegetables) are dependent on space for their existence, so the
Puranas depend upon this history. As all the senses depend for their exercise
upon the various modifications of the mind, so do all acts (ceremonials) and
moral qualities depend upon this treatise. There is not a story current in the
world but doth depend on this history, even as body upon the food it taketh.
All poets cherish the Bharata even as servants desirous of preferment always
attend upon masters of good lineage. Even as the blessed domestic Asrama can
never be surpassed by the three other Asramas (modes of life) so no poets can
surpass this poem.
"Ye ascetics, shake off all inaction. Let your
hearts be fixed on virtue, for virtue is the one only friend of him that has
gone to the other world. Even the most intelligent by cherishing wealth and
wives can never make these their own, nor are these possessions lasting. The
Bharata uttered by the lips of Dwaipayana is without a parallel; it is virtue
itself and sacred. It destroyeth sin and produceth good. He that listeneth to
it while it is being recited hath no need of a bath in the sacred waters of
Pushkara. A Brahmana, whatever sins he may commit during the day through his
senses, is freed from them all by reading the Bharata in the evening. Whatever
sins he may commit also in the night by deeds, words, or mind, he is freed from
them all by reading Bharata in the first twilight (morning). He that giveth a
hundred kine with horns mounted with gold to a Brahmana well-posted up in the
Vedas and all branches of learning, and he that daily listeneth to the sacred
narrations of the Bharata, acquireth equal merit. As the wide ocean is easily
passable by men having ships, so is this extensive history of great excellence
and deep import with the help of this chapter called Parva sangraha."
Thus endeth the section called Parva-sangraha of the Adi
Parva of the blessed Mahabharata.
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