The Great Epic of the Bhārata dynasty 1.2: atha dvitīyo'dhyāyaḥ

"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.'

At the junction of the Tretā and Dvāpara ages, Rāma, the best of weapon-bearers, / impelled by wrath, repeatedly slew the earthly kṣatriyas. || 3

Having destroyed all the kṣatriyas by his own prowess, blazing like fire, / he made five lakes of blood at Samantapañcaka. || 4

Distracted with anger, in those lakes of bloody water, / he gratified the ancestors with blood: so it has been heard by us. || 5

"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 region near those lakes of bloody water / was proclaimed sacred, under the name Samantapañcaka. || 7

Wise men say that a region is to be called by that very name / with which characteristic mark it is found to be endowed. || 8

And when the interval between the Kali and Dvāpara ages arrived, / there took place at Samantapañcaka the battle of the Kuru and Pāṇḍava armies. || 9

In that most righteous region, free from the blemishes of the earth, / eighteen armies assembled with a desire to fight. || 10

Thus the name of that region arose, O twice-born ones; / that sacred and delightful region has been proclaimed to you. || 11

All this has been recounted to you by me, O best of sages, / how that region became renowned, celebrated across the three worlds. || 12

"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.'

Tell us accurately the measure of an army, / of chariots, horses, men, and elephants; for all is known to you. || 14

"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.

The wise call three times this [infantry squad] a senāmukha; / three senāmukhas are called a single gulma. || 16

Three gulmas are named a gaṇa, and three gaṇas a vāhinī; / three vāhinīs are remembered as a pṛtanā by the discerning. || 17

Three pṛtanās are a camū, and three camūs an anīkinī; / the wise call an anīkinī multiplied by ten an army. || 18

The calculation of the chariots of an army, O best of the twice-born, / by those who know the truth of computation and reckoning, is twenty-one thousand, || 19

and eight hundred above that, and further, seventy; / and one should designate this very measure here for the elephants. || 20

One hundred thousand, and likewise nine thousand, / and three hundred and fifty men should also be known, O sinless ones. || 21

Sixty-five thousand, and likewise six hundred and / ten horses, they declare here according to exact number. || 22

People who know the truth of reckoning call this an army, / which I have recounted to you in detail, O foremost of the twice-born. || 23

By this reckoning there were in the Kuru and Pāṇḍava armies, / O best of the twice-born, just eighteen armies in total. || 24

Assembled in that very place, they met destruction right there, / time of wondrous deeds having made the Kauravas the cause. || 25

Bhīṣma, knowing the supreme weapons, fought for only ten days; / and Droṇa protected the Kuru army for five days. || 26

Karṇa, the crusher of enemy hosts, fought for two days; / Śalya had half a day, and after this was the mace-duel. || 27

At the end of that very day, the son of Hṛdīka, the son of Droṇa, and the Gautama / slew the army of Yudhiṣṭhira, asleep and trusting in the night. || 28

'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.

Containing varied expressions, meanings, and tales, endowed with many doctrines, / it has been embraced by wise men as dispassion is by those who seek liberation. || 30

Like the Self among things to be known, and like life among dear things, / this epic of principal purpose is the best among all traditional texts. || 31

For in this foremost epic is placed the highest understanding, / like the entire speech of the world and the Veda resting upon vowels and consonants. || 32

'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).

Next is told the wondrous Saṃbhavaparvan, fashioned by the gods; / here is recounted the burning of the lac house and the Haiḍimba book; || 35

next the Bakavadha book, and then the Caitraratha book; / then is told the book of the self-choice of the princess of Pañcāla; || 36

having won her by the dharma of kṣatriyas, next is remembered the Vaivāhika; / the Vidurāgamana book, and likewise the acquisition of the kingdom; || 37

Arjuna's dwelling in the forest, then the abduction of Subhadrā; / after the abduction of Subhadrā should be known the Haraṇahārika; || 38

then the one called the burning of the Khāṇḍava forest, and right there the meeting with Maya; / next the Sabhāparvan is declared, and beyond that the Mantra book; || 39

the Jarāsaṃdhavadha book, and likewise the Digvijaya book; / beyond the Digvijaya book, the Rājasūyika is declared; || 40

and then the presentation of the guest-offering, and then the slaying of Śiśupāla; / then the Dyūtaparvan is declared, and after that the Anudyūta; || 41

then the Āraṇyaka book, and also the slaying of Kirmīra; / the battle of the Lord and Arjuna, the book named Kairāta; || 42

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'.

the Jaṭāsuravadha book, after this the battle with the Yakṣa; / likewise the Ājagara book should be known immediately after that; || 44

and the Mārkaṇḍeyasamasyā is the book declared immediately after that; / and then the book of the conversation of Draupadī and Satyabhāmā; || 45

then the Ghoṣayātrā book, then the fear from the dream of the deer; / the narrative of the measure of rice is declared immediately after that; || 46

then the book of the abduction of Draupadī from the forest by the king of Sindhu; / after that the Kuṇḍalāharaṇa book is declared here. || 47

Then the Āraṇeya book, immediately after that the book of Virāṭa; / the slaying of the Kīcakas book, then the cattle-seizure book; || 48

and the marriage book of Abhimanyu and the daughter of Virāṭa is remembered; / next to this the great and marvelous Udyoga book is to be known. || 49

Next, the book named the Mission of Saṃjaya is to be known after this; / then the book of the sleeplessness of Dhṛtarāṣṭra through worry; || 50

and the Sānatsujāta book, the secret vision of the supreme Self; / then the book of the diplomatic overture, and the journey of the Blessed One; || 51

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.

and the reckoning of chariot-warriors and superior chariot-warriors is the book declared immediately after that; / the arrival of the envoy Ulūka, a book that magnifies wrath; || 53

and the episode of Ambā is also a book to be known after this; / the consecration of Bhīṣma is to be known as a book producing wonder; || 54

the description of the Jambū region is declared as the book immediately after that; / then the Bhūmi book is to be known, proclaiming the extent of the continents; || 55

the Bhagavadgītā is declared as a book, then the book of the slaying of Bhīṣma; / the consecration of Droṇa is declared as a book, then the slaying of the Saṃśaptakas; || 56

the book of the slaying of Abhimanyu, and the book of the vow is declared; / the book of the slaying of Jayadratha, then the slaying of Ghaṭotkaca; || 57

then the book of the slaying of Droṇa is to be known, making the hair stand on end; / the release of the Nārāyaṇa missile is declared as the book immediately after; || 58

the Karṇa book is then to be known, the Śalya book after that; / the book of entering the lake, the mace fight after this; || 59

then the Sārasvata book, endued with the virtues of the line of sacred bathing places; / but next to this the gruesome Sauptika book is declared; || 60

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).

then the Śrāddha book is to be known, the funerary rites of the Kurus; / the consecration book of the wise king of dharma; || 62

the book of the destruction of Cārvāka, the rākṣasa disguised as a brahmin; / and the division of the dwellings is declared as the book immediately after that; || 63

then the Śānti book, wherein the duties of kings are proclaimed; / and emergency dharma is declared as a book, the dharma of liberation after that; || 64

then the excellent Ānuśāsanika book is to be recognized; / then the book of the ascent to heaven of the wise Bhīṣma; || 65

then the horse-sacrifice book, destroying all sins; / then the Anugītā book is to be known, which treats of the supreme Self; || 66

and the book named the Hermitage Dwelling, and the vision of the sons; / the arrival of Nārada is declared as the book after that here; || 67

and then the terrible Mausala book is described; / the book of the Great Departure, then the ascent to heaven; || 68

then the Harivaṃśa book, an ancient tale designated as an appendix; / and the Bhaviṣyat book is also declared, great and wondrous, among the appendices; || 69

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:

only eighteen books were told in the Naimiṣa forest; / this summary of the Bhārata, the table of contents of the books, was declared there. || 71

'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 the Āstīka [section], the origin of all the serpents and of Garuḍa, / and the churning of the Ocean of Milk, and the birth of Uccaiḥśravas; || 73

while the king, the son of Parīkṣit, was sacrificing with the snake sacrifice, / this tale of the great-souled Bhāratas came forth. || 74

Diverse origins of the kings are declared in the Saṃbhava book, / and of other brahmins, and of the seer Dvaipāyana; || 75

and here the partial descent of the gods is proclaimed, / and of the daityas, dānavas, and yakṣas of great fiery energy; || 76

then the emergence of the nāgas, snakes, gandharvas, birds, / and of other diverse living beings; || 77

the rebirth of the great-souled Vasus in the Bhāgīrathī, / and in the house of Śaṃtanu, and their ascent back to heaven; || 78

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;

and the keeping of the vow, and the protection of Citrāṅgada; / and when Citrāṅgada was slain, the protection of his younger brother; || 80

likewise the installation of Vicitravīrya upon the kingdom; / the birth of Dharma among men, born of the curse of Aṇīmāṇḍavya; || 81

and from Kṛṣṇa Dvaipāyana, the birth resulting from the bestowal of a boon / of Dhṛtarāṣṭra and Pāṇḍu, and the birth of the Pāṇḍavas; || 82

and the departure for Vāraṇāvata, and the scheme of Duryodhana; / and by the word of Vidura, the undertaking of the tunnel; || 83

and the sight of Hiḍimbā by the Pāṇḍavas in the terrible forest, / and the birth of Ghaṭotkaca is proclaimed right here; || 84

the incognito life of the Pāṇḍus, dwelling in the house of a brahmin; / and the destruction of Baka, and the astonishment of the townsfolk; || 85

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;

then the narrative of Tapatī's offspring, and of Vasiṣṭha, and the excellent tale of Aurva; / the wondrous episode of the five Indras is declared right here; || 87

and Drupada's reflection upon the common wifehood of the five; / and the superhuman marriage of Draupadī ordained by the gods; || 88

and the arrival of Vidura, and the sight of Keśava; / and the dwelling at Khāṇḍavaprastha, and likewise the rule of half the kingdom; || 89

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 [paragraph continues] (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 thereto 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;

and the forest exile of the son of Pṛthā, and the encounter with Ulūpī on the road; / the visiting of sacred bathing places, and the birth of Babhruvāhana; || 91

and at Dvārakā, the loving Subhadrā was obtained / with the assent of Vāsudeva by the diadem-wearer, who desired her; || 92

when Kṛṣṇa, the son of Devakī, arrived bringing the dowry; / the obtaining of the discus and the bow, and the burning of the Khāṇḍava forest; || 93

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.

thus this first book, the Ādi book, of great extent, has been declared; / two hundred chapters were counted by the supreme seer, / and eighteen chapters, by Vyāsa of supreme fiery energy; || 95

seven thousand verses, and likewise nine hundred, / and eighty-four verses, was the text seen by the great-souled one; || 96

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.

the account of the assembly halls of the world guardians from Nārada, who has seen the gods; / and the undertaking of the Rājasūya, and the slaying of Jarāsaṃdha; || 98

the release by Kṛṣṇa of the kings imprisoned in Girivraja; / likewise the slaying of Śiśupāla during the dispute over the guest offering at the Rājasūya; || 99

and having seen that splendor at the sacrifice, of Duryodhana, filled with grief and wrath, / the derision by Bhīma on the floor of the assembly hall; || 100

wherein his rage was aroused, through which he caused the game of dice to be played; / wherein the rogue Śakuni conquered the son of Dharma at dice. || 101

wherein Draupadī, like a boat from the ocean, rescued them sunk in the ocean of the dice game; / knowing them rescued, King Duryodhana / then again challenged the Pāṇḍavas to dice. || 102

All this is recounted as the Sabhāparvan by the great-souled one; / here the chapters are to be known as seventy and two in number. || 103

Two thousand verses, and five hundred verses, / and eleven verses are to be known proclaimed in this parvan. || 104

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 plottings 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;

Wherein was the arrival of the Vṛṣṇis and of the Pāñcālas from all sides; / wherein is the narrative of the slaying of Saubha, and the slaying of Kirmīra; / and the departure for the sake of weapons of the son of Pṛthā of boundless splendor; || 106

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;

the meeting with the great seer Bṛhadaśva of perfected self; / and the lamentation of the distressed Yudhiṣṭhira in misfortune; || 108

right here is the tale of Nala, most righteous, evoking pity, / wherein was the steadfastness of Damayantī upon the arrival of Nala's misfortune; || 109

and of the great-souled Pāṇḍavas gone to live in the forest, / the doing of Arjuna in heaven was indeed narrated by Lomaśa; || 110

likewise here the pilgrimage to sacred bathing places of the great-souled Pāṇḍavas, / and right there the slaying of Jaṭāsura is described; || 111

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.

wherein took place his very great battle with the rākṣasas, / and also with the yakṣas of great valor, headed by Maṇimat; || 113

and the narrative concerning Agastya, wherein was the devouring of Vātāpi, / and the approach to Lopāmudrā for the sake of offspring by the seer; || 114

then immediately the tale of the hawk and the dove, / wherein Indra, Agni, and Dharma wished to test King Śibi; || 115

the deed of Ṛśyaśṛṅga, a student of the Veda from childhood; / the deed of Rāma Jāmadagnya of vast splendor; || 116

wherein the slaying of Kārtavīrya and of the Haihayas is described; / and the tale concerning Sukanyā, wherein Cyavana the Bhārgava, || 117

at the sacrifice of Śaryāti, made the two Nāsatyas drinkers of soma, / and wherein that sage was granted youth by the two of them; || 118

right here is the tale of Jantu, wherein with his son / King Somaka sacrificed for the sake of sons and obtained a hundred sons; || 119

right here the story of Aṣṭāvakra, wherein in debate / having conquered Bandin, the seer recovered his father who had gone to the ocean; || 120

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;