Maha-bharata
Adi Parva, Anukramanika Parva, Adhyaya 1
The arrival of Sauti
narayanam namaskritya
naram caiva narottamam
devim sarasvatim caiva
tato jayam udirayet
“Before reciting this Maha-bharata, which is the very means of conquest, one should offer respectful obeisances unto the Personality of Godhead, Narayana, unto Nara Narayana Rsi, the supermost human being, and unto mother Sarasvati, the goddess of learning.” – 1
The Maha-bharata begins with a verse without saying who is the speaker. However during our study of the book it will be clear that the original speaker of the Maha-bharata and one of the main character is Krishna Dvaipayana Vyasa. He is also the one who dictated to Ganesa what his own disciple, Vaisampayana, will narrate to King Janamejaya.
This is Vyasa’s genealogy: Brahma – Vasistha – Saktri – Parasara – Vyasa. The story of his birth will be told later with much details.
We find this same verse, with the omission of the word “vyasam”, in the Srimad-Bhagavatam (1.2.4). This is what Srila Prabhupada says about this verse:
All the Vedic literatures and the Puranas are meant for conquering the darkest region of material existence. The living being is in the state of forgetfulness of his relation with God due to his being overly attracted to material sense gratification from time immemorial. His struggle for existence in the material world is perpetual, and it is not possible for him to get out of it by making plans. If he at all wants to conquer this perpetual struggle for existence, he must reestablish his eternal relation with God. And one who wants to adopt such remedial measures must take shelter of literatures such as the Vedas and the Puranas. Foolish people say that the Puranas have no connection with the Vedas. However, the Puranas are supplementary explanations of the Vedas intended for different types of men. All men are not equal. There are men who are conducted by the mode of goodness, others who are under the mode of passion and others who are under the mode of ignorance. The Puranas are so divided that any class of men can take advantage of them and gradually regain their lost position and get out of the hard struggle for existence. Srila Suta Gosvami shows the way of chanting the Puranas. This may be followed by persons who aspire to be preachers of the Vedic literatures and the Puranas. Srimad-Bhagavatam is the spotless Purana, and it is especially meant for those who desire to get out of the material entanglement permanently.
About Nara Narayana:
#Nara and Narayana are one of the direct personal forms of the Supreme Lord (Srimad-Bhagavatam, 12.8.35).
More in the same book:
In the fourth incarnation, the Lord became Nara and Narayana, the twin sons of the wife of King Dharma. Thus He undertook severe and exemplary penances to control the senses.
(Srimad-Bhagavatam 1.39)
Sarasvati:
Being #Sarasvati the Goddess of knowledge and having to explain a difficult book like the Maha-bharata is more than proper to ask her for blessings.
One day when the great sages of difficult austerities, who were present at the twelve years’ sacrifice of Kulapati Saunaka, were comfortably sitting in the Naimisaranya, Rishi Lomaharshana’s son, Ugrasrava, popularly known as Sauti, well-read in the Puranas, came to them with all humility. – 2
Sauti:
#Ugrasrava, Sauti, Suta, and Suta Gosvami are different names for the same person, the son of Lomaharsana, or Romaharsana. His name means “he who has a mighty voice”, which means a great spiritual master.
#Sauti means son of a Suta. The Suta was a class of professional historians. They were not pure Brahmanas, since it was a mixed class of a brahmana woman and a Ksatriya man. It was for this reason that Vyasa didn’t entrust Lomaharsana with a Veda, which must be given only to pure Brahmanas. Vyasa gave Lomaharsana the Itihasas and the Puranas. His son Ugrasrava followed his father’s path.
Purana:
History books.
Rigid vows:
Samsita-vratah, having taken strict vows.
#Kulapati:
Also known as Saunaka Rishi.
Naimisaranya:
Aranya means forest. So the sages had retired in a secluded place not to be disturbed by wordly people.
Desirous of hearing his wonderful stories, the ascetics addressed him who had come to their hermitage of Naimisaranya. – 3
Having been welcomed with due respect by those holy Rishis, Sauti, with joined hands, asked them all how their depute penances were progressing. – 4
After the Rishis had taken their seats, Lomaharshana’s son humbly took the seat assigned to him. – 5
Questions by the sages
Seeing that he had comfortably seated and observing that he had some rest after the fatigue, one of the Rishis started the conversation, saying, – 6
The Rishi
Where you come from, O Kamalapatraksa, and where did you spend your time? Tell me, who ask you, in detail. – 7
The Rishi asked Sauti the particulars of his travels. They were all anxious to know because what a saint does is always spiritually interesting.
Kamalapatraksa:
Sauti, who had eyes similar to the lotus flower.
When the accomplished speaker Sauti was thus questioned, he gave before that great assembly of contemplative Rishis a well and proper reply in words becoming their nature. – 8
Sauti said:
I have heard the sacred and wonderful stories composed in his Mahabharata by Krishna-Dvaipayana, and which were recited in full by Vaisampayana at the snake-sacrifice of the high-souled royal sage Janamejaya, the son of Pariksit. – 9-11
#Vaisampayana:
He was one of the main disciples of Vyasadeva, together with Asita, Devala, Sumantu, Jaimini, Paila and some others.
#Janamejaya:
This is Janamejaya’s genealogy from Visnu: Brahma – Atri – Candra – Budha – Pururavas – Ayus-Nahusa – Yayati – Puru – Janamejaya – Pracinvan – Pravira – Namasyu – Vitabhaya – Sundu – Bahuvidha –Samyati – Rahovadi – Raudrasva – Matinara – Santurodha – Dusyanta – Bharata – Suhotra – Suhota – Gala – Garda – Suketu – Brhatksetra – Hasti – Ajamidha-Rsa – Samvarana – Kuru – Jahnu – Suratha – Viduratha – Sarvabhauma – Jayatsena – Ravyaya – Bhavuka – Cakroddhata – Devatithi – Rksa – Bhima – Pratica – Santanu – Vyasa – Pandu – Arjuna – Abhimanyu – Pariksit – Janamejaya.
He was the son of Pariksit by his wife Madravati. Vapustama, daughter of Suvarnavarman, King of Kasi, was Janamejaya’s wife. Two sons, Satanika and Sankukarna were born to them. We’ll learn a lot more during the study of this book, as he is one of the protagonists.
After that I have wandered about, visiting many sacred waters and holy shrines, and journeyed to the country venerated by the Dvijas called Samanta-pancaka where formerly was fought the battle between the sons of Kuru and Pandu, and all the chiefs of the land ranged on either side. – 12. (p. 2)
#Dvijas:
Twice-born, initiated into Vedic wisdom.
Samanta-pancaka
We’ll give more information on Samanta-pancaka later in this book.
And where in the days of yore the sons of Kuru and Pandu had fought a deadly battle, in which all the Chiefs of India joined one side or the other. – 13
Being anxious to see you, I have now come before your august presence. O Revered sages, to you who are all to me as Brahma to you who are greatly learned and highly blessed, who shine with the fire of the Sun in this holy place of sacrifice, who are pure by sacred ablutions, who have performed and finished the deep meditation, who have kept up the sacred fire, who are beyond all cares, to you, O twice-born ones, what shall I speak? – 14, 15
Shall I repeal to you the sacred stories of the Puranas, bearing on religious merites and worldly prosperity, or shall I recount to you the wonderfill deeds of the great sages and saints and the sovereigns of mankind? – 16
The Rishis replied
The Purana which was told by the great Rishi Dvaipayana and which was greatly esteemed by the celestials and Brahmarshis when they heared it, – 17
#Rishi
The word Rishi refers to a particularly powerful sage, capable to foresee the future.
#Brahmarshis
Those who have seen, or understood, the transcendental truth.
And which, being full of various dictions and divisions, is the most eminent narrative that exist, containing subtle and logically combined meanings, enriched with the essence of the Vedas, is a sacred work. – 18
It is composed in beautiful language and it includes all other works. It is explained by all Shastras and contains the sense of the four Vedas. We desire to hear Bharata, the sacred history that drives away all fear, the holy composition of great Vyasa, just as it was beautifully narrated in the great Snake-sacrifice of Raja Janamejaya by Rishi Vaisampayana as directed by Krishna Dvaipayana himself. From 19 to 21
#Sastra
We find in the Maha-bharata many philosophical principles found in the Vedas. So the Rishi here is saying that it is enriched with the essence of the Vedas, who are the original books of transcendental wisdom. They are four: Rik, Sama, Atharva and Yajus.
Bharata is another name for the Maha-bharata
Sauti begins narrating
Sauti then said
Bowing (most reverentially) my head to the original first being Ishana, who is adored by all and to whom all make offerings, who is the true unchangeable One, who is manifested and unmanifested, eternal and everlasting Brahma. – 22
Isana:
The Supreme Lord. The name Isana often it is used to denominate Lord Siva, but the context of the Maha-bharata tell us that it must refer to somebody else. In all the scriptures it is said that at the beginning of the material universe only Visnu was present in it.
Who is both non-existing and existing, who is the (existing) universe and still distinct from both the existing and the non-existing world, who is the originator of all, both high and low, who is ancient, great and undecaying. – 23
Vishnu, who is pleasing and auspicious one, who is worthy of all worship, pure and sinless, who is Hari, the lord of the faculties, the guide of all the movable and the immovable. – 24 (p. 3)
O Rishis, I shall now describe to you the holy thoughts of the great Rishi of the wonderful deeds, Vyasa, who is worshipped by all of you here. – 25
Kavis have already sung this history; and some again are teaching it to others; others will no doubt do the same hereafter on earth. – 26
#Kavi:
It refers to Lord Visnu, not Brahma, the first being born in this universe. We can not apply words like “aksaram” (imperishable) and “sanatanam” (eternal) that we find in this verse to Lord Brahma, the architect of the universe. As a matter of fact we know that he was born and will leave his body in due course of time. As a matter of fact in a few line we find the name Visnu and Hari. So this Supreme Lord is Sri Visnu.
It is a great source of knowledge all through the thretf’worlds. It is possessed by the twice-bom in detailed and compendious forms. – 27
It is embellished with elegant expressions, with human and divine conversations and with various poetical metres. It is, therefore, the great delight of the learned. – 28
Short description of creation
In this universe, when there was no brightness and no light and when all was enveloped in darkness, there came into being a Mighty Egg, the one inexhaustible Seed of all created beings. – 29
The word used in the original text is “brihadanda”. Brihat means powerful and anda egg. Most commentators tarbnslate this word as “mighty egg”, since the universe has an ovoidal form. However this interpretation doesn’t match with anything said after. Brihadanda is the powerful divine energy from which everything comes, the sakti of the Lord.
It is called Mahadivya and was created at the beginning of the Yuga. In it existed the true Light, Brahma, the eternal One, the wonderful and inconceivable Being, the omnipresent, invisible and subtle Cause, the Entity and Non-entity-natured Self. – 30 – 31
The word mahadivya confirms our position. Brahma and everything else did not come from the material universe but from a a transcendental energy. In this regard the Srimad-Bhagavatam (3.26) explains that the material nature is divided in three stages, called Pradhana, Prakriti and Mahat-tattva. These are three different stages of the development of material creation. When material energy is non manifested and and non differentiated is called Pradhana. When is manifested but non differentiated is called Prakriti. When is manifested and differentiated is calles Maha-tattva.
Here the word yuga is used in a generic way. In this case it means at the beginning of the creation.
Lord Visnu. Many Puranas tell the story of how Brahma was born from the lotus of Visnu and from him he acquired knowledge.
From this Egg was born the Lord Pitamaha, Brahma, the one only Prajapati, with Suraguru and Sthanu, Manu, Ka (Vishnu) and Paramesti. Prachetasas, Daksha and the seven sons of Daksha. Then also twenty one Prajapatis were bom. The Purusha of inconceivable nature whom all the Rishis know. Then appeared Vishvedevas, the Adityas, the Vasus and the two Ashvins. – 32 – 34
#Pitamaha:
Grandfather. Brahma is the first created being so is the grandfather of all and the Lord of creatures.
#Suraguru
Suraguru means the spiritual master of the celestials. Most commentators say that here it refers to Brihaspati, the preceptor of the demigods. However Brihaspati came much later. In fact he was the grandson of Brahma, being the offspring of Angira. Suraguru here may very well refer to to himself, that the two name Brahma Suraguru are a compound.
#Sthanu
Lord Siva, the firm or immovable.
Twenty one #Prajapatis
Rudra, Manu, Daksha, Bhrigu, Dharma, Tapa, Yama, Marici, Angiras, Atri, Pulastya, Pulaha, Kratu, Vasishtha, Paramesthi, Surya, Chandra, Kardama, Krodha and Vikrita.
#Vishvedevas
According to the Visnu Purana the #Visvadevas are:
- Vasu 2. Satya 3. Kratu 4. Daksha, 5. Kala 6. Kama 7. Dhrti 8. Kuru 9. Pururava 10. Madravas, with two others added by some, who are 11. Rocaka or Locana, 12. Dhvani Dhuri
#Adityas
The sons of Aditi. According to the Srimad-Bhagavatam they are Vishnu, Aryama, Indra, Tvashtha, Varuna, Dhata, Bhaga, Parjanya, Vivasvan, Amshuman, Mitra, Pushya
#Vasus
Vedic texts give different list of who the Vasus are. In general they are eight demigods attendants of Indra
Twin Asvinis
Satya and Dasra are the tween demigods sons of Vivasvan. (Slokas 17 and 18, Adhyaya 150, Anusasana Parva, Maha-bharata).
They are also known as Asvins, Asvinidevas and #Asvini Kumara. These -two are the physicians of the devas. (Sloka 12, Adhyaya 123, Aranya Parva, Maha-bharata).
The Yakshas, the Sadhyas, the Pisachas, the Guhyakas and the Pitris. Then were produced the wise and the most holy Brahmarshi and the numerous Rajarshis, distinguished for every noble quality, then the water, the heavens, the earth, the sky and the points of the heavens. 35 – 36
#Yakshas
There are three classes of inhabitants of heavenly planets: Devas, Ganadevas and Upadevas. The Yaksas are a sudivision of Upadevas.
#Sadhyas
The Sadhyas are recurring Devas in the puranic history. They are Prajapati Daksa grandchildren by his son Virat Purusa. However we find in the Visnu Purana another version.
#Pisacas
Evil spirits
#Guhyakas
A division of Yaksas who were prominent members of the court of Kuvera.
#Pitris
The Pitris are divided into two classes, called the Agnisvattas and the Barhisadas.
The years, the seasons, the months, the fortnights and the day and night in succession. And again, at the end of the world and of the Yuga, whatever is seen in the universe, all created things, both animate and inanimate, will be turned into chaos. -37, 38
After these were produced the wise and most holy Brahmarshis, and the numerous Rajarshis distinguished by every noble quality. So the water, the heavens, the earth, the air, the sky, the points of the heavens, the years, the seasons, the months, the fortnights, called Pakshas, with day and night in due succession.
Two paksas form a month. Krishna Paksha is the dark lunar fortnight or waning moon. It’s the period of 15 days beginning on the full moon day (Purnima) and culminating on new moon day (Amavasya). Shukla Paksha is the period beginning with a new moon (Amavasya) and ending in a full moon (purnima).
At the beginning of other (new) Yugas, all things will be again produced; and like the various fruits of the earth will succeed one another in the dye order of their seasons. – 39
All elements forming the manifestations, like bodies etc., will go back into nature, will mix together, and the same original elements will be used again for other creations.
This mysterious wheel, which causes, the destruction and production of all things, revolves thus perpetually in the world, without beginning and without an end. – 40. (p.4)
To cite a brief example, The generation of Devas, was thirty three thousand, thirty three hundred and thirty three. – 41
The sons of Diva were Brihadbhanus, Chakshus, Atma, Vibhavasu, Savita, Richika, Arka, Bhanu, Ashavaha and Ravi. – 42
Of these Vivasvanas, old Mahya was the youngest whose son was Devabhrata.
Devabhrata had one son, named Subhrata who had three sons, namely Dashajyoti, Shatajyoti and Sahasrajyoti, each of whom gave birth to innumerable offsprings. – 43, 44
Famous Dashajyoti had ten thousands, Shatajyoti had ten times that number and Sahasrajyoti, ten times the number of the offsprings of Shatajyoti. From them descended the race of the Kurus, Yadus and Bharata and also that of Yayati and Ikshvaku and all the Rajarshis. There were also produced numerous other generations. – 45 to 47
Vyasa composes Maha-bharata
Sauti said:
And innumerable creatures and their abodes. There were produced the three fold Mysteries, the Vedas, Yoga and Vijnana: Dharma, Artha and Kama. – 48
The three main topics are:
Vedas, teaching worldly welfare;
Yoga, teaching elevation to upper planets; and
Vijnana Dharma, teaching liberation.
Dharma, Artha and Kama:
Books on religiosity for material benefits (dharma);
economic improvement (artha);
wordly pleasures (kama).
Each of these words need further study that we’ll offer during this work.
The various books on Dharma, Artha and Kama; the rules for the conduct of mankind. – 49
The histories and discourse and various Srutis. These are the signs of this work (Mahabharata). – 50
All this, having been seen by Rishi Vyasa, is mentioned here in due order as a specimen of the book. Rishi Vyasa declared this mass of knowledge in both abridged and detailed forms. The learned of the world wish to possess both the detailed and the abridged accounts. Some read the Bharata from the first Mantra, some from the story of Astika, some again from Uparicara, while some Brahmanas read the whole. – 51, 52
The first mantra:
Narayanam namaskritya… The invocation.
Learned men display their various knowledge of Smritis in commenting on this composition. Some are skillful in explaining it while others in remembering it. The son of Satyavati, by penances and mediation, having classified the ever-lasting Veda, composed this holy history. – 53, 54
The son of Satyavati:
Vyasadeva. So there is no doubt the the Maha-bharata was seen by Vyasa’s in his spiritual mind and dictated it to Ganesa who wrote it down.
When the learned and the strict vowed Brahmarshi, Dvaipayana Vyasa, the son of Parasara, completed this greatest of narrations, he began to consider how he could teach it to his pupils. 55, 56. (p.5)
#Brahmarsi:
A Brahmarsi is a very elevated class of sage. Brahmana means “one who knows Brahman” or spiritual knowledge, and Rishi means “seer”. Someone derive the word “Rishi” from the sanskrit root “rish”, to go, to move. Therefore a Rishi is one who “one who reaches beyond this mundane world by means of spiritual knowledge”. Other say that Rishi derives from the root “drish”, which means to see”. Therefore a Rishi is someone who has transcendental vision.
Parasara Muni:
His genealogy recites as follows: Visnu – Brahma – Vasistha – Saktri – Parasara. He was the son of Saktri and Adrisyanti.
Then did that preceptor of the world, Brahma Bhagavan, knowing the anxiety of Rishi Dvaipayana, came in person to the place where the Rishi was, so that he might gratify the Saint and benefit the people. 57
Bhagavan means the possessor of the six attributes.
When Vyasa, who was surrounded by all the classes of Munis, saw him, he was much surprised. Standing with his joined hands, he bowed at his feet and ordered a seat to be brought. 58
Then going round to the side of the distinguished seat on which sat Hiranyagarbha, he stood near it. 59
Hiranyagarbha
Brahma, born from the golden womb.
But being commanded by Paramesti, Brahma, full of love, he sat down near the seat; smiling in joy. 60
Then addressing Brahma, the greatly glorious Vyasa thus said:
Vyasa
“O Divine Brahma, a poem, which is greatly respected, had been composed by me.” – 61
It contains the mystery of Vedas and other subject that have been explained by me; (it contains) the various hymns of the Vedas, Upanisads with their Angas. 62
Upanisads
Books of philosophy.
#Angas
1) Siksha, education, 2) Kalpa, the creation, 3) Vyakarana, grammar, 4) Nirukta, etymology, 5) Chhanda, metric and 6) Jyotisha, mathematics and astronomy.
And a compilation of the Puranas and the history which has been composed by me and named after, the three divisions of time, namely, Past, Present and Future. 63
And it contains the nature of decay, death, fear, disease existence and non-existence; a description of creeds and the account of various modes of life. 64
And it also contains the rules of the four castes and the essence of all the Puranas, an account of asceticism and rules for the religious student; the dimensions of the earth, of the sun and moon. 65
Planets, stars and constellations and the length of the duration of the four Yugas and it further more contains Rik, Saman, Yajur Vedas, the Adhyatma. 66
#Adhyatma
Knowledge of the self; spiritual knowledge.
Nyaya, orthoeopy and pathology, Charity, Pashupata and celestial and human births for particular purposes. 67
#Nyaya is Logic
It contains a description of pilgrimages and holy places, of rivers, mountains, forests, seas. 68
Of celestial cities and of the Kalpas; the ait of war, different kinds of nations and the languages and the manners of the people. 69
#Kalpa:
The word kalpa has two different meanings: one is a period of time, a day of Brahma. The other is the customary proceedings of yajnas.
All these have been placed is this poem, but a writer for this work is not to be found on earth. 70
Vyasadeva is asking for a scribe to help him put his dictation into writing.
Brahma said:
For your knowledge of the Divine Mystery, I have the highest regard for you amongst all the celebrated Rishis who are famous for their holy lives. 71. (p.6)
I know; you have revealed in the language of truth the divine words, even from the first of them. You have called your present work, a poem; Therefore it would be called a Kavyam? 72
Most scholars translate the Kavyam as a poem. However we feel that this word may misrepresent what the Maha-bharata is. While the style is certainly “poetic”, being rytmical etcetera, this is a book of history and philosophy. The content is not imaginary and a product of sentiments. Once understood this principle, we can use the term “poem”.
There will be no authors in this world whose works will equal this poem, as the three other Ashramas are never equal to the domestic Ashrama. 73
In the context of the Maha-bharata and other Vedic books, household life is certainly the best. We’ll see the evidences of this principle later in the Maha-bharata.
Let Ganesa be remembered, O Rishi, to write this poem. 74
Sauti said :
Having thus spoken to Vyasa, Brahma went away to his own place.
Then Vyasa remembered Ganesa in his mind. As soon as he was thought of the expeller of obstacles, Ganesa, who is always ready to fulfil the desire of his worshippers, came at once to the place where Vyasa was seated. 75, 76
#Ganesa, or #Ganapati:
A son of Siva with a head like that of an elephant. As Siva has appointed this son as chief of the ganas (attendants) he is called Ganapati.
His birth: while Siva and Parvati assumed the form of monkeys and enjoyed themselves in the forest Parvati got pregnant, and Siva took the semen from the womb and gave it to Vayu. Vayu deposited it in the womb of Anjana, who delivered a son named Hanuman. Siva assumed the form of an elephant (tusker and Parvati that of a she-elephant. Parvati delivered a son in the form of an elephant. That son was named Ganapati. (Uttara Kanda, Ramayana).
Second story: When once Siva tried to enter the room where Parvati had gone to take her bath clad in a single clothing Ganapati prevented diva from doing so. Siva, enraged at the obstruction made by Ganapati, cut off his head, and when his anger was cooled down he replaced Ganapati’s lost head with that of an elephant. (Padma Purana)
There are other stories about the birth of Ganesa.
When he was saluted and when he took his seat, Vyasa thus addressed him,
“O Ganesa, kindly become the writer of the Bharata, which I have composed in my mind, but which I shall now repeat.” 77
Meaning of Ganesa:
Leader of the Ganas.
On hearing this Ganesa thus replied;
Ganesa
I shall become the writer of your work, provided my pen is not made to stop even for a moment. 78
Sauti
Vyasa also told him,
“without understanding it, please do not write anything.”
Sauti
Ganesa assented by saying “Om.”
He proceeded to write and Vyasa began to dictate. 79
Ganesa asked that the dictation being without interruptions. But sometimes Vyasa needed to reflect on what there was to say, so he put the condition that Ganesa had to understand before writing and he accepted. So when Vyasa needed some interval he would dictate some especially difficult slokas. Then Ganesa had to pause and Vyasa could reflect.
Om:
The sacred Omkara is also a sign of assent. In this way Ganesa accepted the difficult task.
To take time to rest, Vyasa sometimes knit the knots of composition very close. Thus he went on dictating his work as he made engagement. 80
Sauti continued
In this poem there are eight thousand eight hundred verses, whose meaning I know, so does Suka and perhaps Sanjaya also knows. O Muni, none is able to understand to this day the closely knit slokas for the mysteriousness of their meaning. 81, 82
#Sukadeva, the son of Vyasadeva and his spiritual master.
Even self-knowing Ganesa had to take time to think, and during that time, Vyasa continued to compose other verses great numbers. 83
The wisdom of this work, like the stick used for applying collyrium, has opened the eyes of the world which were covered by the darkness of ignorance. 84
As the sun drives away the darkness, so does this Bharata, by its discourses on Dharma, Artha, Kama and Moksa, drive the ignorance of men. 85. (p.7)
So it is very clear from this verse that the Maha-bharata deals mainly with the thems of Duty, Profit, Pleasure and final Liberation (Dharma, Artha, Kama and Moksa). Not only, of course, but mainly.
As the Full-Moon with its mild light opens the buds of the water-lily, so does this Purana with the light of Sruti expand the human intellect. 86
The whole house of the womb of nature is properly and completely lighted by the lamp of history which destroys the darkness of ignorance. 87
Maha-bharata as a tree
Sauti
This work is a tree, of which the Adhyaya of contents is the seed;
the divisions called Pauloma and Astika are the root;
the part called Sambhava is the trunk;
the books called Sabha and Aranya are the roosting perches;
the books called Arani is the knitting knots; 88
the books called Virata and Udyoga the pith;
the book named Bhishma, the main branch;
the book called Drona, the leaves;
the book called Karna,
the fair flowers;
the book named Salya, their sweet smell;
the books entitled Stri and Aishika, the refreshing shade;
the book called Santi, the mighty fruit; 89, 90
the book called Asvamedha, the immortal sap;
the denominated Asramavasika, the spot where it grows;
and the book called Mausala, is an epitome of the Vedas and held in great respect by the virtuous Brahmanas. 91
The tree of the Bharata, inexhaustible to mankind as the clouds, shall be as a source of livelihood to all distinguished sages. 92
Sauti continued,
I will now speak of the undying flowery and fruitful productions of this tree, possessed of pure and pleasant taste, and not to be destroyed even by the immortals. 93
When Maha-bharata was published
Sauti
Requested by his own mother and the son of Ganga, Bhishma, the mighty and holy Krishna Dvaipayana became the father of three sons, who were like three fires, by the two wives of Vicitravirya. Having thus begotten Dhritarastra, Pandu and Vidura, he returned to his hermitage to prosecute this religious studies. 94, 95
The great Rishi Vyasa did not publish this Bharata to the world of mankind until these his sons were born grown up and died. 96
When being solicited by Janamejaya and thousands of Brahmanas, he instructed his disciple Vaisampayana; 97
#Sadasya:
Brahmanas performing a fire sacrifice. They are honored members and participants.
We have here a precise information about the pubblication of the Maha-bharata
Vaisampayana, sitting together with the Sadasyas, recited the Bharata, during the intervals of the ceremonies of the sacrifice, being repeatedly urged to proceed when he stopped. 98
Vyasa has fully described the greatness of the Kuru race, virtues of Gandhari, the wisdom of Vidura and constancy of Kunti. 99. (p.8)
Kuru:
A very famous King.
Kuru descended from Visnu thus:
Brahma, Atri, Candra, Budha, Pururavas, Ayus, Nahusa, Yayati, Puru, Janamejaya, Pracinvan, Pravira, Namasyu, Vitabhaya, Sundu, Bahuvidha, Samyati, Rahovadi, Raudrasva, Matinara, Santurodha, Dusyanta, Bharata, Suhotra, Suhota, Gala, Garda, Suketu, Brhatksatra, Hasti, Ajamidha, Rksa, Samvarana, Kuru.
He has also described the divinity of Vasudeva, the goodness of the sons of Pandu and the evil conduct of the sons of Dhritarastra. 100
#Vasudeva:
Krishna, the son of Vasudeva and Devaki.
Different editions of the Maha-bharata
Sauti
Vyasa originally compiled the Bharata, exclusive of episodes, in twenty-four thousand verses and this much only is called by the learned as the real Bharata. 101
He subsequently composed an epitome in one hundred and fifty verses, an index of the chapters of contents. 102
He first taught this epitome to his son Suka and then to others of his disciples who had the same qualifications. 103
Suka:
Better known as #Sukadeva or Sukadeva Gosvami.
He then completed another compilation consisting of six hundred thousand slokas. Of these, thirty hundred thousands are known in the world of Devas. Fifteen hundred thousands in the world of Pitris, fourteen hundred thousands in the world of Gandharvas and one hundred thousands in the world of mankind. 104, 105
Narada recited them to the Devas, Devala to Pitris and Suka to the Gandharvas, Yakshas and Rakshasas. 106
#Gandharvas are sons born to Kasyapa of his wife, Aristha (Agni Purana, Adhyaya 19). Both belonged to the race of the Devas.
#Rakshasas:
A race of wicked people. The progenitors were sons of Kasyapa and his wife Muni. We find the full story of the Raksasa in the Uttara Kanda of the Valmiki Ramayana.
One of the pupils of Vyasa, Vaisampayana, a man of just principles, the first amongst the learned in the Vedas, recited them in this world of mankind. Know, I have also recited one hundred thousands verses of this great work. 107
A summary, from Pandu on
Sauti
Duryodhana is like a great tree created out of anger, Karna is its trunk; Sakuni is its branches; Dushasana its fruit and flowers and weak Dhritarastra is its root.
Yudhishthira is a great tree, created out of virtue and religion; Arjuna is its trunk; Bhima is its branches; two sons of Madri are its flowers and fruits; and Krishna, Brahma and Brahmanas are its roots.
Pandu, after conquering many countries by his valour and wisdom, retired into a forest and took up his abode with the Rishis.
As a sportsman he brought upon himself a very great misfortune by killing a stag when it was with its mate. Pandu’s misfortune served as a warning for the conduct of all the princes of his house as long as they lived.
His two wives, (Kunti and Madri), according to the ordinance of the Shastras, admitted to their embraces the celestials, Dharma, Vayu, Shakra and two Asvinis, so that the race of Pandu might not be extinct. – 112 (p.9)
Dharma
Also called #Dharmaraja or Yamaraja.
#Vayu
One of the eight guardians of the world (Dikapalakas). Vayu is the guardian of the North West zone. His city is called Gandhavati.
#Sakra
Indra, the mighty, the powerful.
When these offsprings of the celestials were grown up under the care of their two mothers and in the society of holy Rishis, in the midst of sacred groves and in the holy hermitage, they were taken by the Rishis into the presence of Dhritarastra and his sons. They followed them in the garb of Brahmacharis and as students; their hairs were tied in knots on their heads.
Two mothers:
Kunti and Madri.
The Rishis said
“Our these pupils,” said they, “Are your sons, your brothers and your friends. They are the Pandavas.”
Sauti
So saying they went away. – 115
When the Kuru people saw that they were introduced by Rishis as the sons of Pandu, the higher class amongst them loudly shouted with joy.
Some, however, said they were not the sons of Pandu; others said they were. Some said how they could be the sons of Pandu who was dead long ago.
Voices, however, were heard from all sides, crying, “They are welcome. Through divine providence, we see before us the sons of Pandu. Let their welcome be proclaimed.”
When the acclamations of the people ceased, tremendous plaudits of invisible spirits were heard, echoing every point of the heavens. Showers of fragrant flowers fell and conches and kettle-drums were sounded. Such wonders happened when the princes arrived.
The joyous cry, of the citizens in expression of their pleasure for the happy event, was so great that it reached the very heavens. – 121
Without any apprehension from any one and much respected by all the people the Pandavas lived there, having studied the whole of the Vedas and vaiious other Shastras. – 122
The chief men of the city were highly pleased with the purity of Yudhishthira, the strength of Bhima, the gallantry of Arjuna.
The obedience to all their superiors, patience and the humility of Nakula and Sahadeva. All people were rejoiced to see their heroism.
A few years after, Arjuna, after performing a difficult feat of archery, obtained the hands of Krishna at the Svayamvara in the midst of a great assemblage of kings and princes.
Krishna:
One of Draupadi’s names
#Svayamvara:
Svayam = self, vara = groom. After watching her suitors accomplishing a specific difficult task, the girl chooses her husband.
From that day he was very much respected by all men as a great bowman. Like the sun he appeared in the field of battle and was difficult to be beheld by enemies. (p.10)
He defeated all the neighbouring potentates and chief tribes and thus accomplished all that was necessary for the Raja to perform the great Rajasuya sacrifice. -127
Raja:
Yudhishthira
After killing Jarasandha, proud of his prowess through the wise counsel of Krishna and by the prowess of Bhima and Arjuna, Yudhishthira acquired the right to perform the Rajasuya which abounded in provisions and offerings and was full of transcendental merits. 128-129
#Jarasandha:
The king of Magadha, who was killed by Bhima.
#Rajasuya:
The Rajasuya is a Srauta ritual of the Vedic tradition. It is a consecration of a king. It is described in the Taittiriya corpus, including Apastamba Srauta Sutra 18.8–25.22. It involves soma pressing, a chariot drive, the king shooting arrows from his bow, and a brief cattle raid.
Duryodhana came to this sacrifice. When he saw on all sides the great wealth of the Pandavas, the offerings, the precious stones, gold and jewels, elephants and horses; valuable textures, garments and mantles; shawls and fiirs, carpets made of the skin of the Ranku, he was filled with envy and became very angry.
Maya:
Better known as #Mayadanava, he was the architect of the Asuras.
When he saw the hall of assembly, beautifully constructed by Maya after the celestial Court, he became exceedingly sorry.
When he was confused at certain architectural deceptions, Bhima sneered at him, before Vasudeva, saying he was of low birth.
So Duryodhana became even more morose.
It was represented to Dhritarastra that his son notwithstanding he was partaking various objects of enjoyments and valuable things, was becoming pale, lean and meagre.
Out of affection for him the blind king gave his son permission to play at. When Krishna came to know this, he became very angry. – 136
Krishna became angry because he knew that was a trick. Duryodhana wanted to steal all the riches the Pandavas had.
Although He was displeased, he did nothing to stop the dispute, but overlooked the fatal game and other horrible unjust deeds that were the result of it.
In spite of Bhishma, Drona, Vidura and the son of Saradvata, Kripa, He made the Ksatriyas kill one another in the great battle that followed.
“He” refers to Krishna. Here Sauti reveals that it was all Krishna’s plan and divine will.
The lament of Dhritarastra
(At the end of the battle) Dhritarastra, hearing the news of the Pandavas’ success, recollected the vows that Duryodhana, Karna and Sakuni had taken. – 169 (p.10)
He thought for a while and addressed Sanjaya thus:
Dhritarastra said:
“Listen to me, O Sanjaya, listen to all I am now about to say. You will then find it is not fit to treat me with contempt. – 170
You are learned in the Shastras, you are intelligent and you are possessed of wisdom.
My inclinations were never for war, nor did I feel pleasure in the destruction of my race. – 171
I felt no difference between my sons and the sons of Pandu. My own sons were wayward and they hated me, because I was old and blind. I bore all on account of my miserable state of being blind and for paternal affection. I was foolish and thoughtless and Duryodhana grew in folly.
Dhritarastra was born blind and for this reason he could not carry out the duties of a King. Thus Pandu, his younger brother, acted as king. Yudhisthira was born before Duryodhana and thus he lost his right to the throne. So Duruodhana had some kind resentment towards his father.
Here it appears that Dhritarastra was not blind only materially but also in intelligence, as he couildn’t recognize his own mistakes. He even wanted to appear innocent.
My own son was a spectator of the great wealth of the powerful sons of Pandu and was sneered at for his awkwardness in entering into the hall.
Being unwilling to bear all this at the same time being incapable of vanquishing the Pandavas in the field of bettle, he planned a most unjust game at dice, instead of being willing to obtain fortune by his own exertion and with the help of the king of Gandhara.
The king of Gandhara
#Sakuni.
#Gandhara
A stretch of land of ancient Bharata. It is believed that this land stretched from the shores of river Sindhu to Kabul.
#Subala was a mighty ruler of this country. His daughter Gandhari was the wife of Dhrtardstra.
(Sloka 11, Chapter 111, Adi Parva) .
Agni Purana points out a relationship between the Gandharas and the Dravidas.
Descending in order from Visnu were Candra, Budha, Pururava, Ayus, Nahusa, Yayati, Turvasu.
In order from Turvasu were Varga, Gobhanu, Traisani, Karandhama, Marutta, Dusyanta, Varutha, Gandira, Gandhara.
From Gandhara arose the five different provincialists: Gandharas, Keralas, Colas, Pandyas and Kolas.
(Agni Purana, Chapter 277)
Hear, O Sanjaya all that happened afterwards and all that came to my knowledge. When you hear all that I say, recollecting everything you will then know me to be a man having prophetic eyes.
I had no hope of success, O Sanjaya, when I heard that Arjuna, having bent the bow, had pierced the mark and brought it to the ground and had carried away the princes Krishna in the presence of the assembled chiefs and potentates.
Krishna
Krishna feminine refers to #Draupadi. You will find this and all the other stories while reading the Maha-bharata
I had no hope of success, O Sanjaya, when I heard that Subhadra of the Madhu race had been forcibly carried away by Arjuna and had been subsequently married by him in the city of Dvaraka and the two heroes of the Vrishni race, instead of being angry, had come to Indraprastha as friends.
Subhadra is the sister of Krishna and Balarama
I had no hope of success, O Sanjaya, when I heard that Arjuna had satisfied Agni by giving him the forest of Khandava preventing at the same time by his celestial arrows the downpour made by Indra, the king of the celestials.
The full story of the Khandava forest burning is at the end of Adi Parva
I had no hope of success, O Sanjaya, when I heard that the five Pandavas with their mother Kunti had escaped from the house of lac and that Vidura had helped them in their escape.
I had no hope of success, O Sanjaya, when I heard that Arjuna had obtained the hands of Draupadi by piercing the mark and the brave Pancalas had joined the Pandavas.
This this story is told later in Adi Parva.
I had no hope of success, O Sanjaya, when I heard that the foremost king of the Magadha dynasty, the shining star of all the Ksatriyas Jarasandha had been killed by Bhima alone with his bare arms.
I had no hope of success, O Sanjaya, when I heard that the sons of Pandu had conquered all chiefs and potentates in a general campaign and had celebrated the victory by the performance of the grand sacrifice of Rajasuya.
I had no hope of success, 0 Sanjaya, when I heard that weeping and sorrowing, Draupadi in the season of her impurity, had been dragged into court with but one cloth on and treated as if she had none in this, though she had her protectors.
The insult to Draupadi has been a pivotal moment in the Maha-bharata
I had no hope of success, O Sanjaya, when I heard that the wicked wretch Dushasana had been able to drag out only a heap of clothes without finding its end when he had attempted to strip her of her single cloth.
I had no hope of success, O Sanjaya, when I heard that Yudhisthira had been defeated by Saubala at dice and had been deprived of his kingdom as its result but still he was attended by his powerful brothers.
Saubala is Sakuni, the son of Subala.
I had no hope of success, O Sanjaya, when I heard that the four Pandava brothers, weeping in sorrow, had followed their eldest brother and had tried every means to mitigate his discomfort.
When Yudhisthira was exiled, his four brothers decided to follow him, along with Draupadi
I had no hope of success, O Sanjaya, when I heard that Yudhisthira had been followed into wilderness by Snatakas and by holy Brahmanas.
#Snataka (1)
An initiated householder, a man of the three first classes, who having completed the term prescribed for his studies becomes a housekeeper: if at the end of this period, he has not acquired a knowledge of the Veda, he is called Vrata-snataka; if he has acquired that knowledge earlier, he is termed Vidyasnataka, and if he finishes his regular studies at the same time that the period of study expires, he is named Ubhaya-snataka.
(2) A Brahmana who has performed the ceremony of ablution, required to be performed on his finishing his first Ashrama.
(3) A Brahman who is a Bhikshu or beggar for any religious object. E. kan added to the last.
I had no hope of success, O Sanjaya, when I heard that, Arjuna, after pleasing in combat the god of gods, Tryambaka, who appeared before him in the guise of a Kirata, had obtained the great weapon Pasupata.
Tryambaka, the three-eyed Siva.
Kirata, a hunter
The Pashupatastra, the weapon of Pasupati or Siva is an irresistible and most destructive personal weapon of Shiva, Kali and Adi Para Sakti, which can be discharged by the mind, the eyes, words, or a bow.
I had no hope of success, O Sanjaya, when I heard that the just and famous Arjuna had gone to the land of the celestials and had there obtained celestial weapons from Indra, the king of the gods.
I had no hope of success, O Sanjaya, when I heard that Arjuna had then defeated the Kalakeyas and the Paulomas who were proud of the boon they had received from Shiva and through which they had been unconquerable even by celestials.
I had no hope of success, O Sanjaya, when I heard that the chastiser of foes, Arjuna, had gone to the land of Indra to kill the Asuras and had come back successfully.
I had no hope of success, O Sanjaya, when I heard that Bhima and other sons of Kunti, had gone to that country which was inaccessible to men and met Vaisravana.
Vaisravana, the son of Visrava, Kuvera
I had no hope of success, O Sanjaya, when I heard that my sons were taken prisoners by the Gandharvas on their journey to Ghoshayatra, but were rescued by Arjuna.
I had no hope of success, O Sanjaya, when I heard that Dharma had come in the guise of a Yaksha and asked some questions of Yudhisthira, who answered them well.
I had no hope of success, O Sanjaya, when I heard that my sons had failed to discover the Pandavas when they lived in disguise with Draupadi in the kingdom of Virata.
I had no hope of success, O Sanjaya, when I heard that all the chief warriors of my side had been defeated by Arjuna on a single chariot while he was in the kingdom of Virata.
I had no hope of success, O Sanjaya, when I heard that king of Matsya had offered his virtuous daughter Uttara to Arjuna and Arjuna had accepted her for his son Abhimanyu.
King of Matsya
Virata
I had no hope of success, O Sanjaya, when I heard that Yudhisthira, who was defeated at dice and deprived of his wealth, who was exiled and separated from his relatives and friends, had collected an army of seven Akshauhinis.
An Aksauhini
An aksauhini is a whole army consisting of
109,350 foot soldiers,
65,610 horses,
21,870 chariots
21,870 elephants
(Maha-bharata Adi Parva, Sangraha)
Larger answer from Suta Gosvami
“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.
(Maha-bharata Adi Parva, Sangraha)
From the Srimad-Bhagavatam
A solid phalanx of 21,870 chariots, 21,870 elephants, 109,650 infantry and 65,600 cavalry is called an aksauhini.
Srimad-Bhagavatam 1.8.48
I had no hope of success, 0 Sanjaya, when I heard that Vasudeva of the Madhu race, who covered the whole universe with his but one foot, had been heartily engaged to do good to the Pandavas.
I had no hope of success, 0 Sanjaya, when I heard that Narada declared that Krishna and Arjuna are Nara and Narayana and they had been seen together in the region of Brahma.
I had no hope of success, O Sanjaya, when I heard that being anxious to bring about peace for the welfare of mankind, Krishna had come to the Kurus, but had gone away being unsuccessful in his mission.
I had no hope of success, O Sanjaya, when I heard that Karna and Duryodhana had determined to make Krishna a prisoner, but he had shown the whole universe in himself.
I had no hope of success, O Sanjaya, when I heard that Kunti had received consolation from him when she stood near his car, weeping in sorrow.
I had no hope of success, O Sanjaya, when I heard that Vasudeva was their adviser and Shantanu’s son Bhishma and Bharadvaja’s son Drona had pronounced blessings on them.
I had no hope of success, O Sanjaya, when I heard that Karna had said to Bhishma,”! will not fight when you fight,” and so saying had gone away.
I had no hope of success, 0 Sanjaya, when I heard that Vasudeva, Arjuna and powerful Gandiva, these three of fearful energy, had come together.
I had no hope of success, O Sanjaya, when I heard that Krishna had shown Arjuna all the worlds within himself when he full of pity sank down upon his chariot.
I had no hope of success, 0 Sanjaya, when I heard that the great destroyer of foes, Bhishma killing ten thousand car-warriors every day, had not killed any Pandava hero of note.
I had no hope of success, O Sanjaya, when I heard that the virtuous son of Ganga, great Bhishma, had himself told the enemies of the means of his own death and it had been joyfully adopted by the Pandavas.
I had no hope of success, O Sanjaya, when I heard that Arjuna, having placed Shikhandin before him on his chariot, had wounded the infinitely courageous and the unconquerable Bhishma.
I had no hope of success, O Sanjaya, when I heard that, after reducing the Somakas to a few, the old hero Bhishma had been overcome with innumerable wounds and was lying on the bed of arrows.
I had no hope of success, O Sanjaya, when I heard that having been requested, Arjuna, piercing the ground, had allayed the thirst of Bhishma when he very much longed for water.
I had no hope of success, O Sanjaya, when I heard that Vayu, with Indra and Surya had united in alliance for the success of the Pandavas and even the beasts of prey were putting us to fear.
I had no hope of success, O Sanjaya, when I heard that Drona though he displayed many modes of fight, had not killed any of the chief Pandavas.
I had no hope of success, O Sanjaya, when
I heard that the mighty car-warriors Sansaptakas, appointed to defeat Arjuna, had been all killed by him.
I had no hope of success, O Sanjaya, when I heard that Subhadra’s brave son had singly penetrated into our Vyuha, which was impenetrable by others and defended by well- armed Drona himself.
I had no hope of success, O Sanjaya, when I heard that our great car-warriors, being unable to defeat Arjuna, had enjoyed joy after jointly surrounded and slain the boy Abhimanyu.
I had no hope of success, O Sanjaya, when I heard that the blind Kauravas were shouting with joy for killing Abhimanyu and that Arjuna had taken his celebrated vow about Saindhava.
Saindhava:
Another name for Jayadratha, responsible for Abhimanyu’s unfair death.
I had no hope of success, O Sanjaya, when I heard that Aijuna had taken the vow of killing Saindhava and he had fulfilled his vow in the presence of his enemies.
I had no hope of success, O Sanjaya, when I heard that Vasudeva, finding the horses of Arjuna fatigued, unyoked them in the field of battle, gave them water to drink and re-yoking them, drove the chariot as before.
I had no hope of success, O Sanjaya, when I heard that Arjuna had kept back all is assailants when his horses were taken away for drink.
I had no hope of success, O Sanjaya, when I heard that Yuyudhana of the Vrishni race went back to the place where Krishna and Arjuna were, after having thrown the army of Drona into disorder, having none to withstand the attack on account of powerful elephant.
Yuyudhana:
Another name for Satyaki
I had no hope of success, O Sanjaya, when I heard that Karna, having got Bhima in his power, had allowed him to escape only with some contemptuous terms and having dragged him with the end of his bow.
I had no hope of success, O Sanjaya, when I hear that Drona, Kritavarma, Kripa, Karna, Asvatthama and Shalya had allowed Saindhava to be killed before their presence.
I had no hope of success, O Sanjaya, when I heard that through the machinations of Krishna, the celestial weapon Sakti, given to Karna by Indra, had been hurdled against Ghatotkacha of a dreadful form.
I had no hope of success, 0 Sanjaya, when I heard that in the fight between Karna and Ghatotkacha, the Sakti, had been hurled against Ghatotkacha by Karna, the weapon which should have certainly killed Arjuna.
I had no hope of success, O Sanjaya, when I heard that Dhristadyumna, violating all the rules of war, had killed Drona while insensible on his chariot and bent on death.
I had no hope of success, O Sanjaya, when I heard that Nakula, the son of Madri, had driven the chariot of the son of Drona all around the place, having engaged with him in single combat before the whole army and proving himself fully equal to him.
I had no hope of success, O Sanjaya, when I heard that Drona’s son had misused the weapon named Narayana and had failed to kill the Pandavas.
I had no hope of success, O Sanjaya, when I heard that Bhima had drunk the blood of his cousin Dushasana and none was able to prevent him.
I had no hope of success, 0 Sanjaya, when I heard that the exceedingly brave and unconquerable in war, Karna had been killed by Arjuna in the war of brothers, which was mysterious even to celestial.
I had no hope of success, O Sanjaya, when I heard that Yudhisthira had defeated the son of Drona, Dushasana and fearful Kritavarma.
I had no hope of success, O Sanjaya, when
I heard that Yudhisthira had killed the King of Madra, who always challenged Krishna.
The King of Madra:
Salya, who was Yudhisthira’s uncle
I had no hope of success, O Sanjaya, when I heard that Saubala, the man of magic power and the root of the gaming and the feud, had been killed by Sahadeva.
Saubala:
Sakuni
I had no hope of success, O Sanjaya, when
I heard that Duryodhana, having been spent with fatigue, his strength being gone out and without even a chariot, had gone to a lake and had taken refuge in its waters.
I had no hope of success, O Sanjaya, when I heard that the Pandavas accompanied by Krishna had gone to the lake and had begun to address my son contemptuously, who was never able to put up with any affront.
I had no hope of success, O Sanjaya, when I heard that while displaying various modes of attack and defence in a club-fight, he had been unjustly slain through the counsels of Krishna.
I had no hope of success, 0 Sanjaya, when I heard that the sons of Drona and others had committed a horrible and infamous deed by killing the Pancalas and the sons of Draupadi in their sleep.
I had no hope of success, O Sanjaya, when I heard that Asvatthama, having been pursued by Bhima, had discharged the greatest of weapons, named Aisika, by which the son in the womb of Uttara was destroyed.
I had no hope of success, O Sanjaya, when I heard that the weapon Brahmashira, discharged by Asvatthama, had been repelled by Arjuna with another weapon, on which he had uttered the word Svasti and that Asvatthama had to surrender the jewel that was on his head.
Aisika and Brahmasira:
Other names for the Brahmastra
I had no hope of success, O Sanjaya, when I heard that for wounding the son in the womb of Uttara both Krishna and Dvaipayana had cursed him.
Alas! Gandhari is to be pitied! She has lost all her children, grand children, parents, brothers and kindred. A most difficult work has been performed by the Pandavas. A kingdom has been gained by them without a rival.
Alas! I have heard that only ten persons are alive in this war three on our side and seven on the side of the Pandavas. Eighteen Akshauhinis of Ksatriyas have been slain in this fearful battle.
Utter darkness is all around me, a faintness comes over me. 0 Suta, consciousness is leaving me, my mind is distracted.
Sauti said:
Bewailing his fate thus, Dhritarastra was overcome with the greatest sorrow and lost his senses for a time. But being revived, he addressed Sanjaya in these words.
Dhritarastra said:
After what has happened, O Sanjaya, I desire to abandon this life without any further delay. I do not see any good by keeping it alive any longer.
Sauti said:
While thus talking and bewailing sighing like a serpent and fainting every moment, the wise son of Gavalgana addressed the pitiable king of the earth in words instilled with deep meaning.
Gavalgana:
A charioteer, he was the father of Sanjaya.
Sanjaya said:
From wise Narada and Vyasa you have heard, O king, of immensely powerful men, men of great exertions, men bom of great royal dynasties, men full of great qualities, men well-versed in the art of using celestial weapons, men who, having conquered the world by righteous war and performing sacrifices with proper offerings, obtained fame in this world and finally succumbed to death. – 220, 221, 222
Such men were Shaivya, the brave car-warrior Srinjaya, the great amongst all conquerors Suhotra, Rantideva, Kakshivanta, greatly glorious, Damana, Balhika, Sharyati, Ajita, Nala, Visvamitra, the killer of enemies, the greatly strong Ambarisha, Maruta, Manu, Ikshvaku, Gaya, Bharata, Parshurama, the son of Dasaratha Rama, Sashabindu, Bhagiratha, Kritavirya, Janamejaya and Yayati of good deeds, who performed sacrifices, assisted by the celestials themselves and by whose sacrificial altars and stakes the habitable and inhabitable regions of this earth were all over marked. When Shaitya was much afflicted for the loss of his children, (the histories of) these twenty four Rajas were told to him in the olden time by the celestial sage, Narada. – 223-228
But besides these, other kings, who were great car-warriors, who were more powerful than the above, who were noble in mind and full of every good quality, had also fallen into the grasp of Death. – 229
They were Puru, Kuru, Yadu, Shura, Vishagashva, Mahadyuti, Anuha, Yuvanashva, Kakutstha, Vikrami, Raghu, Vijaya, Vitihotra, Anga, Bhava, Shveta, Brihadguru, Ushinara, Shataratha, Kanka, Duliduha, Druma, Dambhodbhava, Para, Vena, Sagara, Sankriti, Nimi, Ajeya, Parashu, Pundra, Shambhu, Devavridha, Anagha, Devahavya, Supratima, Supratika, Brihadratha, Mahotsaha, Vinitatma, Sukratu, the King of Nishadha Nala, Satyavrata, Shantabhaya, Sumitra, Subala, Janujangha, Anaranya, Arka, Priyabhritya, Shuchivrata, Balabandhu, Niramarda, Ketushringa, Brihadbala, Dhrishtaketu, Brihatketu, Diptaketu, Niramaya, Avikshita, Chapala, Dhurta, Kritabandhu, Drindheshudhi, Mahapuranasambhava, Pratyanga, Paraha and Sruti. These kings and hundreds and thousands others. – 230-237
Who were greatly powerfill and wise, had met death like your sons, quitting immense wealth and pleasure. – 238
Even those men, who possessed all the noble virtues and whose heavenly valour,
generosity, magnanimity, faith, truth, purity,
simplicity and mercy, are published in the
Puranas by the sacred bards of great learning,
gave up their lives. – 240
Sanjaya is therefore making the point that everyone, even the most important person, is destined to leave the body and therefore there was nothing to lament about something so unavoidable.
Your sons were wicked, envious, avaricious, of passionate temperament and vicious disposition; you are well-versed in the Shastras, you are intelligent and wise; those men whose understanding follows the dictates of the Shastras, never succumb to grief or misfortune. – 241, 242
You know, O king, the severity and levity of fate. You know what anxiety you showed for the safety of your sons. Therefore, this grief is unbecoming of you. It is not fit for you to grieve for that which must happen.
Who can avert by his cleverness the decrees of fate? None can go beyond the path marked for him by Providence. Existence and non-existence, pleasure and pain, come by Time.
Time creates all things and Time destroys them all. Time bums all creatures and Time again extinguishes that fire.
All things, good and bad, in the three worlds, are created by Time. Time destroys them and Time creates them again.
Time alone is awake when all are asleep. Time cannot be overcome by any one. Time walks in everything without being retarded.
Knowing that all things, past, present and future, are the outcome of Time it is not fit for you to be overcome with grief.
(Sauti:)
And, having thus comforted the royal Dhritarastra, who was overwhelmed with grief for the death of his sons, restored peace to his mind. – 250. (p.20 c.2)
Sanjaya succeeded to bring some peace in Dhritarastra’s mind.
Sacrality and importance of the Maha-bharata
Great Dvaipayana composed a holy Upanisad on these facts; and it has been published to the world by great Kavis in the Puranas. – 251 (p.20)
#Kavi:
Some translate the word kavi as bards or poets. They were not so. The deeper meaning of this word is “those who are capable of thinking thoroughly on any subject matter”. Therefore the Kavis were not simply story tellers but sages and philosophers.
The study of Bharata is such a meritorious act that even he who reads only one line of a verse with reverence has his sins all destroyed. – 252
The word used here is #punya, which means rightous, meritorious, auspicious, sacred.
In this Bharata, sinless and immaculate Devas, Devarshis and Brahmanas have been described as well as Yakshas and great Nagas. – 253
In it has also Bhagavan, the eternal Vasudeva, been described. He is true and just, pure and holy. 254
Bhagavan:
the possessor of six attributes.
In it is described the eternal Brahma, the great true light, whose great and divine deeds the wise and learned men declare. 255
From whom has been produced the non-existent and existent-non-existent universe with the principle of reproduction and progression, birth, death and rebirth. 256
In it has also been described He who is Adhyatma and who partakes the attributes of the five elements and He to whom unmanifested and other such words cannot be applied. 257
#Adhyatma, the Supreme Lord
And also He whom the Yogis, possessed of meditation and Tapa, behold in their hearts as the reflection of an image in a mirror. 258
The man of faith, ever devoted, ever employed in the exercise of virtue, is freed from sin on reading this chapter, of the Bharata. 259
The believer who always hears this introductory chapter, of the Bharata from the beginning, never meets with any difficulties. – 260
The man, who repeats any part of its introduction at the morning and evening twilights, at the time of repeating, is freed from sins collected during the day and night.
In the body of Bharata this chapter, is truth and ambrosia; as butter is among curds and a Brahmana among bipeds.
As Aranyaka among the Vedas, as ambrosia among medicines, as the ocean is great among all lakes, as cow among all quadrupeds.
So is Bharata, among all histories. He, who causes to be recited by a Brahmana even one line of it during a Shraddha, gives to the dead ancestors his offerings of food and drink which become inexhaustible. The Vedas are expounded by the aid of history and Purana.
But the Veda is afraid of men of little learning, lest they hurt it. The learned man who recites this Veda, (Bharata) gains advantage. 266 (p. 21)
Even the sin of killing embryo is destroyed of those who read it with reverence at every change of the moon. 267. (p. 22)
I tell you, the whole Bharata has been read by the man who reads this chapter. The man who with reverence hears every day these sacred words, gains long life and goes to heaven. In time gone by, the celestials met together and placed the four Vedas on one side and this Bharata on the other side of a scale and the Bharata weighed heavier.
From that time, it is called Maha-bharata. It is considered superior to the Vedas, both in substance and gravity of import.
It is called Maha-bharata from this superiority in substance and gravity of import. He who understands its real meaning, is freed from all sins.
Tapa is not a sin, study is not a sin, the ordinances of the Vedas are not sins, the acquisition of wealth by exertion is not a sin: when they are abused, then do they become the sources of evil. – 272 (p. 22)
The translation of this verse is doubtful. In fact, the translation of the word “kalpa” as “sin” is unconvincing.
Adi Parva, Anukramanika Parva, Adhyaya 1 ends here
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