Chapter 1

Om. Let us honor Narayana. Let us honor Him, the most honorable Nara. Let us honor Her, the goddess called Saraswati. Jayatu Bhava!

One day, Ugrasrava, he who was also called “Sauti”, because he was the son of a Suta (the child of a Brahmin and a Kshatriya) named Lomaharshana, neared the great sages, the ones also called “maharishis” since they were great ascetics, and bowed humbly. Now, Ugrasrava was quite familiar with The Puranas, which were religious texts noted for their history of the cosmos, from its creation to its destruction, for their genealogies of kings, heroes, sages, and demigods, and for their descriptions of cosmology, philosophy, and geography .

The maharishis were sitting comfortably and had been participating in the sacrifice of Saunaka, a member of the Kulpati family. The sacrifice had been taking place in Naimisha Forest.

The ascetics wanted to hear Ugrasrava’s wondrous tales, so they soon began speaking to he who had come to the hermitage of those men who were dwelling in Naimisha Forest.

Once the holy men had welcomed him into their hermitage with as much respect as he deserved and once he had paid his respects to the sages (who were also called “munis” because they were ascetics) by putting his palms together, he asked to what degree they were exhibiting self-denial. The munis reseated themselves and Lomaharshana’s son humbly accepted the seat they offered him.

Now that he was sitting comfortably and well-rested, one rishi spoke first: “O lotus-eyed one called Sauti, where have you been? Where have your travels taken you? I ask you to reveal all.”

The eloquent one – the one called Sauti – the one seated before a large audience of introspective munis, gave a thorough, appropriate response that was considerate of their chosen path:

“I have heard the various, sacred, and wonderful tales told by Krishna, the one born on an island,- told in his work, ‘The Mahabharata.’ During the snake-sacrifice performed by the one of noble soul, Janamejaya, the sage whose birth was noble, Vaisampayana told them: ‘I’ve been in the presence of the supreme prince, the son of Parikṣit. I’ve wandered here and there, visiting many a body of holy water and many a holy shrine. I’ve been to the place the ones born twice, the Dwijas, call holy: Samantapanchaka.

(Now, Dwijas are the ones in the second phase of life. They are sophisticated men; no matter what they personally believe, they follow the law. To them, it is right versus wrong, a good deed or a bad one, an appropriate act or an inappropriate one, something to enjoy or not to enjoy.)

At that holy place, the sons of Kuru and the sons of Pandu fought each other; the rulers of the land swarmed on one side or the other. Then, seeking you, I arrived.
O honorable sages, each of you is Brahman (the cosmic principle) to me. You are truly blessed men who shine at this place of sacrifice with the splendor of the sun. You have taken a vow of silence and completed that vow. You have made offerings to the sacred flame. In spite of all this, here you sit without a care in the world. O Dwijas, what tales shall I tell you? The sacred tales from The Puranas which cover religious law, worldly goods, and the lives of noteworthy saints and kings?”

The rishi replied, “Tell us the tale first broadcast by Dwaipayana, a great rishi; tell us that tale a story that, once the gods and sages who know the cosmic principle, was elevated due to its supremacy. It varies in elocution and distribution, the morals are subtle but logical, it is a byproduct of The Vedas (the most ancient and sacred literary work known at that time; a collection of hymns, poems, and ceremonial formulas that represent the beliefs of several Aryan tribes. There are four major books that compose them), and it is holy. The language in the tale is sophisticated and the themes within come from other works. Other explanatory texts clarify it and the main themes of The Vedas are within it. In other words, we wish to hear the tale that is also known as ‘The Bharata’, the sacred story told by Vyasa, a wonderful being. It dissipates all fear of evil and this is what also occurred when Rishi Vaisampayana gladly told it as directed by its author during the snake-sacrifice of King Janamejaya.”

So Sauti said,

“First, I must pay my respects to the being that existed before time, Isana. Countless present offerings to this beloved, truly ever-pure being and this being that is also called Brahma. Brahma is perceptible and imperceptible, He exists and does not, He is the universe and He is separate from the universe that is both manifest and un-manifest, He created the noble and the ignoble, He is the ancient, honored, and tireless one, He is Vishnu, He is both good and goodness, He is worthy of total devotion, He is pure and perfect, He is Hari, He controls the senses, and He guides the moving and the still. Let me give voice to the sacred thoughts of noteworthy, sagacious Vyasa, doer of wondrous deeds whom all worship. This tale has been scribed, is currently being referenced for educational purposes, and will be spread worldwide by others in like kind. In the three parts of the world, it is known as a great source of knowledge and the Dwijas know it in its thorough and thorough but concise forms. The educated take delight in its flourishes of refined prose, its conversations involving both man and divinity, and its various poetic devices.

“Now, let me tell you about creation. The world was once dark and dull, blanketed in utter darkness, when the single source of creation came into existence – a great egg; the ever-abundant source of all created things. This egg – this seed – a thing created at the beginning of the age was called ‘Mahadivya’, which means ‘great divinity’. It was He of the true light called Brahma – the immortal one – the wondrous being beyond conception at all places at all times equally. This being is the unseen, obscure source whose nature is to both exist and not exist. From the egg came three rulers: Grandfather Brahma – He who rules creation and protects life itself (hence one of Brahma’s names, Prajapati), Suraguru (who taught the gods) and Sthanu (Shiva). After this, the twenty-one Prajapatis (divine creatures sprung from the mind of Brahma) appeared: Manu, Vasishtha and Parameshthi, the ten quite austere, meditating sons of King Prithu, the famous Prachetas, Daksha, and Daksha’s seven sons. After this, He whose nature is beyond conception all rishis know as well as the Viswedevas (the gods of The Vedas), the twelve Adityas (gods of the sun who represent the twelve months), the Vasus (gods of earthly and divine phenomena), the twin Aswins (twin sons sired by the sun-god who usher in the dawn and are the Devas’ physician), the Yakshas (nature spirits who protect treasures of the earth and of tree-roots), the Sadhyas (those who protect the rituals and prayers of great gods), the goblins (creatures that eat buried corpses and are truly despicable and wicked), the Guhyakas (guardians of Kubera’s treasures), and the Pitris (the creators of man; man’s ancestors). Once they had appeared, the wise, most holy Brahmins who were also rishis (Brahmarshis) appeared, followed by the numerous nobly-born men who chose to be rishis (Rajarishis, those known for their possession of all possible signs of nobility). After the Rajarishis and Brahmarishis appeared, water, the heavens, the earth, the air, the sky, and the points of the heavens appeared. It was then that the year, the season, the month, the fortnight, the day, and the night came to be. That is how all things known to man first appeared. That which is visible in the cosmos, whether it moves or does not – any created thing – will, when the world and the age ends, be mystifying once more. When each age begins, everything will be re-established. In nature, nothing matures out of season, does it not? Thus does the wheel that destroys all in this world, neither initially revolving nor halting, 

"The Devas, the goodly beings upholding the realms of Brahma, Vishnu, and Shiva, had thirty-six-thousand-six-hundred-thirty-three children in all. Div, also known as Vivaswan, rules the sun, and his other names are: Brihadbhanu, Chakshus, Atma Vibhavasu, Savita, Richika, Arka, Bhanu, Asavaha, and Ravi. Each of these epithets was given to a child of the sun, and Mahya was the youngest son of the sun. The son of Mahya was Devavrata, the son of Devavrata was Suvrata, and the sons of Suvrata were Dasajyoti, Satajyoti, and Sahasrajyoti. Each of those sons sired many children; the first sired ten-thousand, the second one-hundred-thousand and the third a million. From this large group of offspring came six family lines: the line of Kuru, the line of Yadava, the line of Bharata, the line of Yayati, the line of Iksvaku, and the line of the Rajarishis. And so, countless generations were created; the world contained enough creatures and enough dwelling places.

“Within this book are the mysteries of The Vedas, yoga (focusing on uniting with the divine), vijnana dharma (right consciousness), artha (right accumulation of wealth), kama (corporal pleasure or amusing the senses) – within this book, treaties on dharma, artha, and kama are present; within this book, ethical laws for man as well as histories and lectures by way of one sruti (text from which we form our main laws) or another are present. Rishi Vyasa has seen all and all is present in its proper place. Rishi Vyasa published this great body of knowledge in both a detailed and an abridged form. In this world, the educated desire both the details and the shortened form. Where to begin? Some begin The Mahabharata with the initial invocation, others with the story of Astika, others with the story of Uparichara, and some Brahmins study the tale from beginning to end. When the foundations of the work are discussed, educated men prove their knowledge is multifaceted. Some of them are skilled clarifiers and others are skilled in memorization.

“Once the son of Satyavati had, by way of penitence and meditation, analyzed the immortal Veda, he wrote The Mahabharata, a sacred tale. Yes, when he who kept to strict vows who was an educated Brahmarishi, noble island-born Vyasa, child of Rishi Parasara, had finished composing this supreme tale, Brahma, the teacher who protected the law for the world, knowing how Rishi Dwaipayana worried, made a personal appearance before the rishi to please the saint and please the people. The groups of munis surrounded Vyasa. How surprised Vyasa was to see Brahma! Putting his palms together, he bowed before Brahma and asked that he be offered a seat. Vyasa circled He who is called Hiranyagarbha (a name meaning ‘golden egg’, a reference to the creation story) who was sitting on the noteworthy seat and stood near it. When Brahma, who is called Parameshthi because he is the supreme created one, asked him to, he sat down near His seat, full of warmth and smiling, joyful.

“Vyasa, truly glorious, told Parameshthi, ‘O divine Brahma, I have composed a truly respectable poem. I have clarified a mysterious body of knowledge (a Veda) as well as other subjects. The various rituals from The Upanishads, The Angas (different sections of The Vedas), the collected Puranas, what has happened, is happening, and will happen, why things decay, fear, disease, existence, and non-existence, beliefs, the varying ways of life, laws specific to each of the four castes, the respectability of The Puranas, a discussion of asceticism and what clerical students must do, the dimensions of the sun and moon, the planets, constellations, and stars, the length of each of the four ages, the Rig-, Sama-, and Yajur-Vedas; also The Adhyatma (studies on the higher self, Nyaya (logic) Orthoepy (proper pronunciation), how to treat diseases, charity, the rightful life and behaviors of a yogi, purposeful birth for divinities and human, places for pilgrims, sacred rivers, sacred mountains, sacred forests, the ocean, heavenly cities, eons, the art of war, the various nations and languages, the behavior of man, the spirit pervading all – it’s all there. But, who will write all this down?’ Brahma replied: ‘In the presence of the entire group of famous munis known for their holiness do I thusly pay my respects to you – you know divine mysteries and I know you’ve revealed sacred words from the time they first existed onward and spoken truth at all times. If you consider it a poem, a poem it shall be. Yet, no other poet’s work shall equal your own. Is the second occupation in life, a married family man, equal to the other three: being a celibate student, living in the forest as a hermit, and renouncing the world? What if Ganesh wrote it, O muni?’

“Now that Brahma had finished speaking to Vyasa, He returned home and Vyasa thought of Ganesh. Ganesh, He who removes all obstacles, prepared to answer the prayers of those who prayed to Him. He went to the place where Vyasa was seated just as soon as He was thought of. Once respect had been paid to Him and He had sat, Vyasa said: ‘O guide of the gods, now that I have The Mahabharata in my head and will soon retell it, I ask that You write it down.’ At this, Ganesh replied: ‘As long as my pen never stops moving, I shall transfer your thoughts to paper.’ Vyasa said to the divinity, ‘If You should hear anything that You do not understand, it is then that You should stop.’ Ganesh, agreeing to this, chanted: Om as he began to write. Vyasa began and it was as if he were knitting, making knots that were closer than close to one another. This was his pursuit—this is how he dictated the story – this was his commitment.

“I know eight-thousand-eight-hundred lines and so does Suka and perhaps Sanjaya. But, due to the hidden meanings, O muni, who can undo the closely knit, difficult slokas (pairs of lines containing sixteen syllables, each praising a divinity) therein? Though He knew all, Ganesh would pause whilst Vyasa thought of many, many other lines. The wisdom of The Mahabharata offers spiritual sight to the curious populous blinded by ignorance just as applying kohl opens the eyes. The sun rids gloom just as The Mahabharata quells lack of knowledge on faith, profit, pleasure, and spiritual liberation. A full moon’s soft light opens the buds of the water-lily like this Purana bathes the sruti with spiritual light and this, in turn, opens the mind. The lamp of history quells the gloom of ignorance, fully illuminating the magnificent dwelling place of disposition. The Mahabharata is like a tree since its table of contents is like a seed and its sections are a part of that tree. The sections called Pauloma and Astika (Parts II and III of Book I) are the root, the section called Sambhava (Part V of Book I) is the trunk, the sections called Sabha (Book II) and Aranya (Part I, Book III) are places to roost, the sections called Arani are the knitting knots, the books called Virata (Book IV) and Udyoga (Book V) are the pith, Bhishma (Book VI) is the main branch, Drona (Book VII) represents the leaves, Karna (Book VIII) represents the lovely flowers, Salya (Book IX) represents those blossoms’ perfume, the sections called Stri (Book XI) and Aishika are the refreshing shade, Santi (Book XII) is the mighty fruit, Aswamedha (Book XIV) the immortal sap, Asramavasika (Book XV) is its dwelling-place, and Mausala (Book XVI) epitomizes The Vedas and virtuous Brahmins truly respect it. Yes, the Mahabharata tree, something that always shall be like clouds in the sky, is that which all noteworthy poets turn to for nourishment. And what are the flowers and fruits of this tree that never stops bearing flowers or fruit? The tree none can destroy, not even an immortal, that is naturally pure and pleasant to the tongue?

“In the past, animate, virtuous Krishna, the island-borne, as ordered by Bhishma (Ganga’s wise son) and his mother, sired three sons, each one like fire, by Vichitravirya’s two wives. Those three sons were: Dhritarashtra, Pandu and Vidura. After he had raised them, he returned to his hermitage and returned to performing religious duties. Once those three sons had been born, had been raised, and had died, great Rishi Vyasa gave the story of The Mahabharata to the world. As requested by Janamejaya and thousands of Brahmins, he taught his student, Vaisampayana, one sitting nearby. The Sadasyas (officiates for sacrifices) sat near Rishi Vyasa and Rishi Vyasa told the story of The Mahabharata between sacrifices at times when he was encouraged to time and time again. Vyasa truly illustrated how great Kuru’s dynasty was, how virtuous Gandhari was, how wise Vidura was, and how steadfast Kunti was, yes, the noble rishi described how divine Vasudeva was, how noble Pandu’s dynasty was, and how wickedly the sons and allies of Dhritarashtra behaved. Vyasa put The Mahabharata together, but as for what took place in the original twenty-four-thousand verses, there is only so much the educated consider part of The Mahabharata. Vyasa created a version that was the essence of the tale – one-hundred-fifty verses and the table of contents. This version was given to his son, Suka, and then to his disciples (who were equally qualified to receive it). Then, another version was created which consisted of six-hundred-million verses. Of that number, half are known in the world of the Devas, one-hundred-million-five-hundred-thousand are known in the world of the Pitris, one-hundred-thousand less than in the Pitris’ world are known in the world of the Gandharvas (male nature-spirits married to Apsaras who sing for the gods and guard the Soma), and one-hundred-thousand are known to man. Narada recited the verses to the Devas, Devala recited them to the Pitris, and Suka recited them to the Gandharvas, Yakshas, and Rakshasas. Vaisampayana, one of Vyasa’s students who was righteous and first among those who knew The Vedas, was the first man to receive them. I, Sauti, have received one-hundred-thousand verses.

“Yudhishthira was like a great tree who was equal parts religion and virtue. Arjuna was his trunk, Bhimasena his branches, Madri’s two sons his matured fruit and flowers, and his roots were equal parts Krishna, Brahma, and the Brahmins. Now, Pandu, the stepfather of Yudhishthira, was a man who’d overthrown many countries, using wit or power to do so. Then, he had decided to live with munis in the forest and hunt. One day, Pandu spied a mating stag. Pandu decided that moment was the best time to slay it. Because of this sin, he would never sire children of his own, so, Pandu’s two wives were impregnated by gods: Dharma, Vayu, Shakra, and the twin Aswins. In this way, Pandu still upheld the law. When the five stepsons of Pandu came of age upon being raised by his two wives and living amongst ascetics amidst sacred groves and hermitages of religious men, they were brought by rishis before Dhritarashtra and his sons. Now, the five sons were Brahmacharis, that is, disciples, and their hair was knotted upon their heads. ‘Treat our disciples, the Pandavas, as if they were your sons, brothers, or friends,’ the rishis said and then disappeared. When the Kauravas (the sons of Dhritarashtra) heard this, those noteworthy men were joyous beyond joyous, but, some were doubtful. Were they truly his sons? By now, Pandu was long dead – how could these men be his sons? But, cries from all sides bid them welcome: How lucky we are to see the Pandavas! Bid them a hearty welcome! When the noise died down, praises from unseen spirits were heard that made the points of Heaven reverberate thunderously; perfumed blossoms fell and there were the sounds of blasted shells and booming kettle-drums. Yes, when the young princes arrived, awe-inspiring events occurred and the sounds of joy from the pleased people was so great that it reached the heavens, praise growing louder and louder. The Pandavas, having studied The Vedas and other diverse shastras (treaties that explain a theme; therefore, since a sruti is the holiest collection of sacred texts composed by way of divine revelation, the supreme shastra is a sruti and all shastras are srutis), stayed there, respected by all and completely at ease. The chief men were pleased with Yudhishthira’s purity, Arjuna’s bravery, Kunti’s humility in the presence of her betters, and the twins’ (Nakula and Sahadeva’s) humility. Everyone celebrated their noble courage.

“Sometime later, Arjuna earned Krishna at a Swayamvara (a virgin of marriageable age chooses a suitor publicly, sometimes guided by the result of a contest, resulting in an immediate wedding ceremony) whilst amidst a group of kings by performing a quite difficult feat of archery. This success led to his great respect as an archer. On the battlefield, he was difficult to face directly, as if he were the sun. Once Yudhishthira had defeated all neighboring princes and all tribal leaders, he was able to perform a Rajasuya for his oldest brother. This ceremony, performed after conquering kings from various realms and receiving their tributes, took place when a general invited the defeated kings to a sacrifice in which the victorious king was crowned emperor. Yudhishthira took the good advice of Vasudeva and the courageous duo of Bhimasena and Arjuna led to the deaths of Jarasandha, King of Magadha, and the prideful Chaidya. It was at this point that Yudhishthira was able to perform the great sacrifice, the Rajasuya, one in which the number of necessities, offerings, and awe-inspiring merits were ample.

“Duryodhana, who attended the Rajasuya, noted the great riches of the Pandavas scattered here and there as well as the offerings, precious stones, gold and jewels, the great number of cows, elephants, and horses, the mysterious textures, garments, and mantles, and the precious shawls, furs, and rugs made from the antelope-hide. This made Duryodhana jealous and more displeased than displeased. Noting the assembly hall that had been so elegantly constructed by the Asura (non-human being and enemy of heavenly beings) architect named Maya and had been built to resemble an assembly hall for the divine, Duryodhana’s temper flared. There were structural deceptions inside the hall that surprised and confused Duryodhana, much to the amusement of Bhimasena, and Bhimasena laughed at Duryodhana in Vasudeva’s presence like a low-born man. Dhritarashtra was told that his son was entertaining himself one way or another and enjoying various, expensive things but was also becoming miserable, listless, and pallid. Later on, out of love for his son, Dhritarashtra agreed that Duryodhana should play dice-games with the Pandavas. When he heard of this, Vasudeva was more furious than furious. But, though he was unhappy, he allowed the discord.

“Yes, he disregarded those gambling-games and all the other various, terrible, inexcusable acts the games caused. Indeed, he was behind the terrible war between Kshatriyas, the caste of warriors or kings, that Vidura, Bhishma, Drona, and Saradwan’s son Kripa advised should not be waged. Dhritarashtra, when he heard how the Pandavas had succeeded, which was sad news for him, remembered the decisions of Duryodhana, Karna, and Sakuni. After much thought, he told Sanjaya: ‘O Sanjaya, listen well and show me no disrespect. You truly know the shastras, are intelligent, and are wise. I did not choose to go to war and take no delight in the annihilation of my line. Pandava or Kaurava, I loved them all the same. I am old; my own children too often chose to be stubborn and to despise me. The love I have for my children as a father despite being in dire straits and suffering all this is blinding. Duryodhana is foolish, always growing more so, and I myself was a fool. My son saw how rich the mighty sons of Pandu were and he was ridiculed for being awkward whilst making his way to the assembly hall. Finding it unbearable and finding that he could not defeat the Pandavas in battle despite his martial skills, Duryodhana chose not to be a self-made man. No, he, with the ruler of Gandhara’s help, chose to cheat.

‘O Sanjaya, listen to what became of his cheating as best I know. Once you have listened to me, recalling each detail chronologically, you will realize my skills in clairvoyance. O Sanjaya, when I received word that Arjuna drew back his bow, hit the strange mark, and sent it to the ground, walking away triumphantly with the virginal Krishna in plain sight of the assembly of princes, I knew all was lost. When I heard that the one from the line of Madhu named Subhadra had been kidnapped and forced to marry by Arjuna in the city of Dwaraka – when the two brave ones from the line of Vrishni (the two brothers of Subhadra named Krishna and Balarama) did not protest the capture and happily went to Indraprastha – I knew all was lost, Sanjaya. When I heard that Arjuna used his divine arrow to stop Indra (Lord of the Gods) from sending a downpour and that he had pleased Agni by offering him Khandava Forest, then, O Sanjaya, I knew all was lost. When I heard that the Pandavas and the mother of a blended family, Kunti, had escaped the shellac-house – when I heard that Vidura was thoroughly involved in the success of their plans – I knew all was lost, O Sanjaya. When I heard that Arjuna had hit the mark in the arena and earned Draupadi – when I heard that the brave Panchalas had become the Pandavas’ allies – I knew all was lost, O Sanjaya. When I heard that the top member of the noble Magadha line, Jarasandha, one who stood amidst Kshatriyas like a fiery flame, had been slain in a battle with Bhima that used not a single weapon, I knew all was lost, O Sanjaya. When I heard that in executing their base operation the Pandavas had defeated the rulers of the land and performed a great Rajasuya, I knew all was lost, O Sanjaya. When I heard that Draupadi, whilst menstruating and wearing a single piece of cloth, had, voice choked with tears and heart full of agony, been dragged into court and treated like she had no one to protect her (though she had more than one guardian), I knew all was lost, O Sanjaya. When I heard that wicked, wretched Dushasana attempted to render her nude in her time of menstruation but the garment magically behaved like a bolt that was never without cloth, I knew all was lost, O Sanjaya. When I heard Yudhishthira, who’d lost to Saubala in a dice-game and had to surrender the realm as a result, was still served by his brothers, who were more powerful than powerful, I knew all was lost, O Sanjaya. When I heard that the virtuous Pandavas, weeping and troubled, had followed the eldest into the wilderness and done various things to ease his suffering, I knew all was lost, O Sanjaya. When I heard that the Snatakas and lofty-minded Brahmins (Brahmins who begged for a living) followed Yudhishthira into the wild, I knew all was lost, O Sanjaya. When I heard that Arjuna, having pleased the three-eyed ruler of the gods (Tryambaka) with his martial arts when disguised as a hunter and earned Pasupata, a great weapon, thereby, I knew all was lost, O Sanjaya. When I heard that righteous, famous Arjuna traveled to the realms of the divine and obtained divine weapons from Indra Himself, I knew all was lost, O Sanjaya. When I heard that after receiving these weapons Arjuna defeated the Kalakeyas and the Paulomas (who thought much of the wish they’d been granted that made them unable to be harmed by even a divinity), I knew all was lost, O Sanjaya. When I heard that he who disciplines enemies, Arjuna, had gone to Indra’s worlds to destroy the Asuras and returned victorious, I knew all was lost, O Sanjaya. When I heard that Bhima and the other sons and stepsons of Pritha (Kunti), along with Vaisravana, had arrived at the land no man can find, I knew all was lost, O Sanjaya. When I heard that my sons, taking the advice of Karna while on their journey of Ghoshayatra, had been taken prisoner by the Gandharvas and later set free by Arjuna, I knew all was lost, O Sanjaya. When I heard that Dharma (God of Justice) descended to earth in the guise of a Yaksha and questioned Yudhishthira, I knew all was lost, O Sanjaya. When I heard that my sons had not realized the Pandavas, disguised, were living with Draupadi in the realm of Virata, I knew all was lost, O Sanjaya. When I heard that my main allies had been defeated by noble Arjuna (who used one chariot and dwelt in Virata’s realm at the time), I knew all was lost, O Sanjaya. When I heard that the one from Madhu’s line named Vasudeva whose single step was the length of the world truly took interest in the well-being of the Pandavas, I knew all was lost, O Sanjaya. When I heard that the King of Matsya had offered his virtuous daughter Uttara to Arjuna and that Arjuna had welcomed her as a son, I knew all was lost, O Sanjaya. When I heard that Yudhishthira (who’d lost a dice-game, lost all his riches, been exiled and been separated from his family) had still managed to gather an army whose number was seven Akshauhinis (one such possessing 21,870 chariots, as many elephants, 65,610 warriors on horseback, and 109,350 infantrymen), I knew all was lost, O Sanjaya. When I heard Narada say that not only were Krishna and Arjuna really Nara and Narayana but that he had seen them together in the worlds of Brahma, I knew all was lost, O Sanjaya. When I heard that Krishna, anxious for peace and for the well-being of mankind, had gone to the Kurus but left them, his plan a failure, I knew all was lost, O Sanjaya. When I heard that Karna and Duryodhana had made plans to capture Krishna but he proved that the entire cosmos was within him, I knew all was lost, O Sanjaya. Pritha (Kunti), sorrowful, stood close to Krishna’s chariot when it was about to depart and he eased her suffering. I knew then, too, O Sanjaya, that all was lost. When I heard that Vasudeva and Bhishma (Santanu’s son) advised the Pandavas and that Drona (Bharadwaja’s son) blessed them, I knew all was lost, O Sanjaya. When Karna told Bhishma he would not fight if Bhishma was fighting and abandoned the army, I knew all was lost, O Sanjaya. When I heard of the merging of Vasudeva, Arjuna, and the immeasurably powerful bow named Gandiva (a trio of terrible power), I knew all was lost, O Sanjaya. When I heard that Arjuna, mounted on his chariot, was overcome with regret and ready to fall but Krishna revealed he had all worlds within him, I knew all was lost, O Sanjaya. When I heard that he who rendered enemies isolated, Bhishma, slew ten-thousand charioteers daily on the battlefield but not one Pandava had fallen to him, I knew all was lost, O Sanjaya. When I heard that Ganga’s righteous son Bhishma knew how he would like to be defeated in battle and that the Pandavas had happily obliged him, I knew all was lost, O Sanjaya. When I heard that Arjuna, having set Sikhandinin front of him in his chariot, had wounded the ever-courageous and invincible-in-battle Bhishma, I knew all was lost, O Sanjaya. When I heard that the elderly, heroic Bhishma, having reduced the numbers of Shomakas from great to few, was now covered in wounds here and there all over his body and lay on an arrow-bed, I knew all was lost, O Sanjaya. When I heard that when Bhishma lay on the ground, parched, Arjuna, as requested, sent an arrow into the ground and quenched his thirst thereby, I knew all was lost, O Sanjaya. When Vayu, Indra, and Surya allied themselves so Kunti’s sons would succeed – when the carnivores’ presence symbolized bad luck – I knew all was lost, O Sanjaya. When Drona, the wondrous warrior, displayed various fighting styles in battle but did not slay one superior Pandava, I knew all was lost, O Sanjaya. When I heard that the maharatha Sansaptakas (those from the Trigarta realm each with the power of a maharatha unafraid of death) of our army set aside to defeat Arjuna were instead slain by him, I knew all was lost, O Sanjaya. When I heard that our formally arranged forces none could penetrate that the well-armed Bharadwaja was a part of had been forcibly entered by the brave son of Subhadra and no other, I knew all was lost, O Sanjaya. When I heard that our maharathas, those who can fight ten-thousand archers simultaneously and are both masters of martial arts and weapons, had been unable to defeat Arjuna but their faces had beamed when they all surrounded and slew Abhimanyu, who was only a boy, I knew all was lost, O Sanjaya. When I heard that the ignorant Kauravas were celebrating the death of Abhimanyu and that an angry Arjuna was making a speech about Saindhava (which would later become famous), I knew all was lost, O Sanjaya. When I heard Arjuna had vowed to kill Saindhava and kept that promise with enemies surrounding him, I knew all was lost, O Sanjaya. When I heard that Arjuna’s horses became exhausted and Vasudeva unharnessed them, made them drink water, brought them back, and reharnessed them, guiding them as per usual, I knew all was lost, O Sanjaya. When I heard that Arjuna, despite his horses’ exhaustion, remained in his chariot and put a stop to his attackers, I knew all was lost, O Sanjaya. When I heard that the one from Vrishni’s line named Yuyudhana had rendered chaotic Drona’s army by way of elephants, an army whose power was intolerable, and then gone to where Krishna and Arjuna were for rest, I knew all was lost, O Sanjaya. When I heard Karna, despite having Bhima within his clutches, let him go after merely scorning him and dragging him with his bow-tip, I knew all was lost, O Sanjaya. When I heard that it took six men: Drona, Kritavarma, Kripa, Karna, the son of Drona, and the valiant King of Madra (Salya) to slay Saindhava, I knew all was lost, O Sanjaya. When I heard that divine Sakti, which Indra gave to Karna, was hurled, as Madhava planned, at the fearsome-looking Rakshasa named Ghatotkacha, I knew all was lost, O Sanjaya. When I heard that when Karna met Ghatokacha in battle, Sakti was hurled at the latter by Karna and Sakti could have surely slain Arjuna in battle, I knew all was lost, O Sanjaya. When I heard that Dhristadyumna was proven dishonest in battle by slaying Drona, one alone in his chariot and eager for death, I knew all was lost, O Sanjaya. When I heard that Nakula, Madri’s son, having, in the presence of the entire army, fought Drona’s son alone and, proving he was his challenger’s equal, drove his chariot around in circles, I knew all was lost, O Sanjaya. When Drona died and his son used Narayana improperly and failed to destroy the Pandavas, I knew all was lost, O Sanjaya. When I heard that Bhimasena, with no one to stop him, drank his brother Dushasana’s blood in battle, I knew all was lost, O Sanjaya. When I heard that the ever-brave Karna had been slain by Arjuna in battle, the battle between brothers even the gods found strange, I knew all was lost, O Sanjaya. When I heard that righteous Yudhishthira overpowered the heroic son of Drona, Dushasana, and fierce Kritavarman, I knew all was lost, O Sanjaya. When I heard that the brave King of Madra, who always egged Krishna on in battle, had been slain by Yudhishthira, I knew all was lost, O Sanjaya. When I heard that the wicked sorcerer, Suvala, the one behind the games and the feud, had been slain in battle by Sahadeva, the adopted son of Pandu, I knew all was lost, O Sanjaya. When I heard that Duryodhana, exhausted, had entered a lake and sheltered himself within it alone, utterly weak and without his chariot, I knew all was lost, O Sanjaya. When I heard that the Pandavas went to the lake with Vasudeva and stood on the shore, deriding my son, one who found affronts intolerable, I knew all was lost, O Sanjaya. When I heard that whilst my son strangely circled this way and that to attack or defend in a club-battle he was unfairly slain (Krishna advising him to be slain at that), I knew all was lost, O Sanjaya. When I heard that Drona’s son and some others slew the Panchalas and sons of Draupadi in their sleep and thereby committed a terrible, infamous crime, I knew all was lost, O Sanjaya. When I heard that Aswatthaman, whilst being chased by Bhimasena, sent that supreme weapon (Aishika) and damaged Uttara’s unborn child, I knew all was lost, O Sanjaya. When I heard that Brahmashira was sent by Aswatthaman but repelled by Arjuna by way of a weapon he’d chanted the word: Sasti to – when Aswatthaman had to give up the jewel-like growth that sat upon his head – I knew all was lost, O Sanjaya. When I heard that because Virata’s daughter’s embryo had been harmed by Aswatthaman when he used his mighty weapon, Dwaipayana and Krishna had cursed him, I knew all was lost, O Sanjaya.

‘I sigh in pity for Gandhari, for she lost her children, grandchildren, parents, brothers, and relatives. The Pandavas performed a difficult task – winning their kingdom back without one challenger. Oh, three on our side and seven on the Pandavas’ were the few survivors. It was a terrible conflict that wiped out eighteen Akshauhinis of Kshatriyas! Darkness is all around me and I feel faint. I’m losing consciousness and my mind is elsewhere, O son of a Suta.’ 

“Dhritarashtra, bewailing his fate thusly, felt truly overwhelmingly tormented. For some time, he was senseless, but, upon coming to, continued speaking to Sanjaya: ‘Now that all this has occurred, O Sanjaya, let me now end my life. Why value life any longer?’

Sanjaya, the wise son of Gavalgana, then replied to the troubled world leader who spoke thusly, regretful, heaving a sigh like a snake and being harshly critical time and time again: ‘You have heard, O king, about the great, powerful men Vyasa and wise Narada spoke of who did great things. The great men were born into magnificent royal families, shone due to their noteworthy qualities, knew how to use divine weaponry, and had the same signs of glory as Indra Himself. They took over the world by being just and performed sacrifices with appropriate offerings to Brahmins. They became known the world over and, one day, passed on. Their names were: Saivya, brave Maharatha, the great conqueror named Srinjaya, Suhotra, Rantideva, the truly glorious Kakshivanta, Valhika, Damana, Saryati, Ajita, Nala, he who destroyed enemies named Viswamitra, the truly strong Amvarisha, Marutta, Manu, Ikshaku, Gaya, Bharata, the son of Dasaratha named Rama, Sasavindu, Bhagiratha, the truly fortunate Kritavirya, Janamejaya, and the doer of good deeds who made sacrifices named Yayati. Yayati’s assistants during those sacrifices were the divinities; all over the world (both the civilized portions and the uncivilized), one can still see where he positioned his sacrifice-altars and sacrifice-posts. These twenty-four kings were spoken of in the past by divine Rishi Narada to Saivya when Saivya was truly troubled over losing his children. Now, there have been other kings even greater than the twenty-four; each was a might charioteer with a noble mind who shone due to possession of all noteworthy qualities. They were: Puru, Kuru, Yadu, Sura, the truly glorious Viswasrawa, Anuha, Yuvanaswu, Kakutstha, Vikrami, Raghu, Vijava, Virihorta, Anga, Bhava, Sweta, Vripadguru, Usinara, Sataratha, Kanka, Duliduha, Druma, Dambhodbhava, Para, Vena, Sagara, Sankriti, Nimi, Ajeya, Parasu, Pundra, Sambhu, holy Devavridha, Devahuya, Supratika, Vrihadratha; Mahatsaha, Vinitatma, Sukratu, Nala (ruler of the Nishadas), Satyavrata, Santabhaya, Sumitra, Chief Subala, Janujangha, Anaranya, Arka, Priyabhritya, Chuchivrata, Balabandhu, Nirmardda, Ketusringa, Brhidbala, Dhrishtaketu, Brihatketu, Driptaketu, Niramaya, Abikṣit, Chapala, Dhurta, Kritbandhu, Dridheshudhi, Mahapuranasambhavya, Pratyanga, Paraha and Sruti. There are others, O chief. Other kings; other kings; hundreds upon hundreds are named; thousands upon thousands are named; millions upon millions are named. They are quite powerful and wise princes who had much to please them but one day passed on, just like your sons. The ones they name performed heavenly deeds and were brave, charitable, magnanimous, devout, honest, pure, simple, and merciful; past records written by holy, truly educated bards make them known. They too, though naturally possessive of all goodly virtues, passed on. Your sons were wicked, hot-tempered, greedy, and of evil nature. You, on the other hand, O cherished one (hence, your name: Bharata), know the shastras, and are intelligent and wise. He whose comprehension is based in them never enters dire straits. O prince, you know Fate can be kind and it can be cruel. So, why worry for your children in a way that ill-suits you? What shall be shall be and it ill-suits you to grieve for this fact of life. That which Fate decrees cannot be changed by some wise deed. Fate provides us with a path we cannot depart from. What exists or does not – whether there is pleasure or pain – is all up to Time. Time creates and destroys all. Time sets a creature alight and then extinguishes the flame. The three worlds over, any goodly or bad condition is due to Time. Time is that which shortens all and recreates all. When all things sleep, Time is awake. Yes, Time is unconquerable and can pass over all without anything holding it back. If you know that Time’s children are Past, Present, and Future, why lose your senses in an ill-fitting manner?’

“The son of Gavalgana, having thusly soothed King Dhritarashtra, he who was overcome by grief for his sons, brought that king peace of min

Now, the island-born one, on this theme, composed a holy Upanishad (a treaty on philosophy elaborating on The Vedas) that was proclaimed to the world by the educated, divine bards in the ancient texts (Puranas) they composed. It says: ‘To study The Mahabharata is to be pious. A devotee who reads just one foot of it is purged of all sin. In the text, Devas, Devarshis (divine sages who are also demigods dwelling in the gods’ realm), and utterly pure Brahmarishis who did good deeds are spoken of as are Yakshas and great Uragas (snakes of the underworld), who are also called Nagas. Also within this work is a description of the immortal Vasudeva, he who possesses the six qualities (knowledge, power, strength, wealth, heroics, and effulgence), he who is true and just, he who is pure and holy, he who is immortal Brahman, he who is the supreme soul and true, constant light, he whose divine deeds are spoken of by the wise and educated, and he from whom proceeds the cosmos (which does and does not exist). Within this work are laws on creation, progression, birth, death, and rebirth. In this work is a discussion on Adhyatma, the ruling spirit of Nature composed of the five elements’ qualities. In this work is also a description of that which is called Purusha (the higher self pervading the cosmos; some say divinities are avatars of Purusha) and Purusha is beyond descriptors like ‘unseen.’ In this work is that which supreme Yatis, those who renounce, free from the common destiny, which are blessed with the ability to meditate and are austere when they plan or act see within their hearts like looking at a reflection in a mirror.

“If a devotee focused on piety who always behaves virtuously reads this part, he is purged of all sin. A devotee who always hears this part of The Mahabharata entitled ‘An Introduction’, from the beginning will never come upon hard times. He who retells any part of ‘An Introduction’ at dawn and dusk is purged of sins committed during the day or night. This part, the major part of The Mahabharata, is both truth and nectar. Butter is the most important ingredient in curd, a Brahmin is the most important biped, the Aranyaka (expository writings on The Vedas) is the most important part of The Vedas, nectar is the best kind of medicine, the sea is the best body of water, and a cow is the best quadruped; The Mahabharata is the best story. He who reads even one foot of The Mahabharata to Brahmins during a Sradha (a ritual performed to honor late ancestors) will have his supply of offerings of food and drink to the spirits of his ancestors never run out. History and The Puranas help illustrate, however, this work avoids the poorly educated. The educated man who retells others Vyasa’s work will be truly rewarded. Perhaps such sins as feticide will be atoned by reading it. It may without doubt destroy even the sin of killing the embryo and the like. Methinks he who is as pure as the moon and reads this holy section reads the whole Mahabharata. He who hears this sacred text respectfully each day will live a long life, gain fame, and ascend into Heaven. In the past, when The Vedas and The Mahabharata were weighed by divinities who had gathered to do so, the latter weighed more than even the four Vedas and their mysteries, so that is why this work is called The Mahabharata, for it means ‘the great and cherished.’ It is respected as the largest and the most significant, so that is also why it is called ‘the great and cherished.’ He who knows the meaning of this book is purged of all sin. Please note that Tapa (austere planning or behaving) is harmless as are Vedic laws pertaining to tribesmen and working to gain wealth. However, inappropriate austerity when planning or behaving, abusing such laws, and inappropriate acquisition of wealth are all evil means.”

 

Chapter 2

 The rishis said, “O son of a Suta, we all want to hear the complete, detailed story about a place you mentioned earlier: Samantapanchaya.”

And Sauti said,

"O Brahmins and supreme men, listen to these holy words of mine, for you deserve to hear about the place called Samantapanchaka. Now, between the second and third age, Jamadagni’s son Rama, the great wielder of weapons, driven by his eagerness to right wrongs, wiped out the noble Kshatriya caste time and time again. Yes, the fiery meteor made use of his bravery and annihilated all Kshatriyas. Then, he created the five lakes of blood at Samantapanchaka. It is said his overwhelming anger led him to offer blood-oblations to his ancestors’ spirits whilst in the middle of the crimson waters of those lakes. That was when his forefathers (one of whom being Richika, his grandfather) went to him and said: ‘O Rama – blessed Rama – child of Bhrigu – we are satisfied by the respect you’ve shown your ancestors and by your courage, mighty one. May you be blessed. O noteworthy one, ask us for anything.’ And Rama replied, ‘O forefathers, if you truly wish to favor me, I wish to be purged of the sin of angrily annihilating Kshatriyas. Let the five lakes I created now be world-famous, sacred shrines.’ The Pitris told him: ‘It shall be so. Be at peace.’ Rama was soothed thereby, and now the place near those lakes of once-watery-gore is the famous, holy Samantapanchaka. The wise have declared that all lands should be known for something of note that happened there.

"In the time between the third and final age, the Kauravas’ and Pandavas’ armies met at Samantapanchaka. There, at a holy place where all was calm, eighteen Akshauhinis stood, eager for battle. O Brahmins, they who went there were instantly killed. Now, O Brahmins, you know why it’s called Samantapanchaka and why it is holy and pleasing. I’ve told you everything about the place known the three worlds over.”

The rishis said, “Now we want to know, son of a Suta, what makes up an Akshauhini? How many horses, foot-soldiers, chariots, and elephants? You must know.”

Sauti replied, “If you have one chariot, one elephant, five foot-soldiers, and three horses, that is a Patti. Three of those make one Senamukha. Three Senamukhas make one Gulma. Three Gulmas make one Gana. Three Ganas make one Vahini. Three Vahinis make one Pritana. Three Pritanas make one Chamu and three Chamus make one Anikini. Ten Anikinis make one Akshauhini. O supreme Brahmins, mathematicians have found that twenty-one-thousand-eight-hundred-seventy chariots and as many elephants are in one Akshauhini. O pure ones, one-hundred-nine-thousand-three-hundred-fifty foot-soldiers and sixty-five-thousand-six-hundred-ten horses are in one Akshauhini. The mathematicians have calculated exactly how many horses, foot-soldiers, chariots, and elephants make one Akshauhini and told me so. O supreme Brahmins, based on this calculation, the Kauravas and the Pandavas had eighteen Akshauhinis between them. Time, O doer of wondrous deeds, both formed the Akshauhinis and annihilated the Kauravas. Bhishma, who knew which weapons to use when, was a warrior for ten days. Drona protected the Kauravan Vahinis, fighting for half this time. Karna, who left unfriendly armies desolate, fought just two days. Salya was a warrior for just twelve hours, but, Duryodhana and Bhima’s battle with clubs took place the other half of that same day. At the end of that day, Aswatthaman and Kripa wiped out Yudhishthira’s army as they slept when there was no suspicion of danger.

"O Saunaka, this supreme tale that is cherished, a story whose retelling began at your sacrifice, was once retold during the sacrifice ochf Janamejaya by a wise student of Vyasa. In the first book, the first parts, called Paushya, Pauloma, and Astika, describe just how brave and famous kings were. The descriptions – the way this section unfolds – the moral discernment – the variants – how wonderful! In this section are stories of various ways to conduct oneself and stories of rituals. Those who want spiritual liberation fully accept the state called vairagya (the detachment an ascetic adheres to) just as those who are wise fully accept this section. What the higher self (the atman) ranks when it comes to that which one should become aware of – what life itself ranks when it comes to that which one finds dear – they are equal to this story, one that is the path to knowing Brahman and how to know Brahman is the top shastra to know. Just as the body needs the foot, all other stories on earth need this story. The cherished tale is cherished by all poets just as gurus from goodly lines are always served by servants wishing for their masters to bless them. This excellent story contains only the loftiest knowledge, just as words simply cover the many branches of knowledge and a Veda only covers collections of vowels and consonants.

"Listen, O ascetics, to summaries of the many sections of the story that is cherished, one naturally quite educational that has sections and feet which are wondrous, varying, subtle in meaning, possessive of logical connections, and embellished with the essence of The Vedas. First, let’s look at the first book. Section one is Anukramanika, section two is Sangraha, sections three through six are: Paushya, Pauloma, Astika, and Adivansavatarana. Section seven, Sambhava, discusses wondrous, thrilling events. Section eight, Jatugrihadaha, is about setting the shellac-house on fire. Section nine is called Hidimbabadha because in it Hidimba is killed, section ten is called Bakabadha since in it Baka is killed, and section eleven is called Chitraratha. Section twelve is called Swayamvara because it in Panchali chooses a husband (Arjuna, by way of being a virtuous Kshatriya, wins Draupadi for a wife). Section twelve has to do with marriage, so it is called Vaivahika. Section thirteen is about the coming of Vidura, so it is called Viduragamana, section fourteen is about winning a kingdom, so it is called Rajyalabha, section fifteen is called Arjunabanavasa because in it Arjuna is exiled, and section sixteen is called Subhadraharana. Sections seventeen, eighteen, and nineteen are called Haranaharika, Khandavadaha (since in it Khandava Forest is razed), and Mayadarsana (since in it the Asura architect named Maya is met). The next four sections are called: Sabha, Mantra, Jarasandha, and Digvijaya (since in it is the general operation). After that fourth section come the fifth through the seventh: Rajasuyaka, Arghyaviharana (since in it the Arghya, an offering respectfully offered to a deity or truly worthy man of flowers, water, rice, and Durva grass is stolen), and Sisupalabadha (since in it Sisupala is killed). The eighth through the eleventh sections are called: Dyuta (since it has to do with gambling), Anudyuta (since it has to do with the consequences of gambling), Aranyaka, and Krimirabadha (since in it Krimira is killed). The next section, Arjunavigamana, is so called because it describes Arjuna’s travels and the section following, Kairati, is so called because it describes the battle between Arjuna and Mahadeva (who was disguised as a hunter). The next two sections are called Indralokavigamana since it describes the journey to Indra’s realms and Nalopakhyana (this section is a treasury of faith, virtue, and true compassion and is the section about Nala). Then, there is a section called Tirthayatra which tells of the pilgrimage of the wise Kuru prince, tells of the death of Jatasura, and tells of the battle of the Yakshas. After this, there is a description of the battle with the Nivatakavachas in a section called Ajagara and a section called Markandeyasamasya (since in it is a discussion of the meeting with Markandeya). After this is a section which discusses the meeting of Draupadi and Satyabhama called Ghoshayatra and then the section called Mirgaswapna, which means “deer-dream.” Then, there is Brihadaranyaka and Aindradrumna. The next two sections are Draupadiharana (since in it Draupadi is kidnapped) and Jayadrathabimoksana (since in it Jayadratha is freed). Then there is the retelling of the story of Savitri illustrating the great merit of being a chaste spouse. Then, there is a retelling of the story of Rama. The section after the retelling of Rama’s story is called Kundalaharana (since in it earrings are stolen). The next two sections are called Aranya and then Vairata. Following them are the sections concerning the Pandavas’ entrance and keeping the promise to go incognito for one year. After this is the annihilation of the Kichakas and later the attempt by the Kauravas to steal Virata’s cows. Then, there is the section concerning the wedding between Abhimanyu and Virata’s daughter. After this is the wondrous section called Udyoga. The next section is called Sanjayayana since it pertains to Sanjaya’s arrival and the following section is called Prajagara since it pertains to Dhritarashtra’s restlessness due to anxiety. The following section is called Sanatsujata and it contains the mysteries of spiritual philosophy. Following this is Yanasaddhi and then the section about Krishna’s arrival. After this section are retellings about Matali, Galava, Savitri, Vamadeva, Vainya, Jamadagnya, and Shodasarajika. After these seven stories is the section about Krishna’s arrival at court, followed by Bidulaputrasasana. After this section comes the one about gathering the troops, followed by the one about Sheta. After Sheta’s story comes the section about Mahatma Karna’s dispute. After this comes the part about each side’s troops entering the battlefield and after that is the part concerning how many rathis and how many atirathas there were. Then comes the part when Uluka, a messenger, arrives and it infuriates the Pandavas. The next section is a famous one; the part about Amba. Following this is the thrilling tale of when Bhishma is made commander-in-chief. The following three sections concern creating the insular land called Jambu, Bhumi, and creating the islands. The following two sections are: The Bhagavad-Gita and the section in which Bhishma dies. The following two after this are the section in which Drona takes the throne and the section in which the Sansaptakas are annihilated. The next two sections are ones in which Abhimanyu dies and ones in which Arjuna vows to slay Jayadratha. In the following two sections, Jayadratha dies and then Ghatotkacha dies. After this is the famous, enticing part about Drona’s death. The next section concerns use of the weapon known as Narayana and this is followed by the next two sections, which, as you know are Karna and Salya. After these sections comes the section about being underwater in a lake and then the section where Bhima and Duryodhana fight with clubs. After this is Saraswata and later a description of sacred shrines and family trees. Afterwards is Sauptika, a section describing things that shamed the Kurus’ honor. Then comes Aisika, which involves terrible events. Jalapradana involves water-oblations to spirits of the dead and the great lamentation of the ladies. The last rites performed for the slain Kauravas is described in Sraddha and then comes the destruction of the Rakshasa named Charvaka who’d disguised himself as a Brahmin to deceive Yudhishthira. After this is the part where Yudhishthira is crowned and then comes the section called Grihapravibhaga. The following four sections are called: Santi, Rajadharmanusasana, Apaddharma, and Mokshadharma. The ones after those four are: Sukaprasnabhigamana, Brahmaprasnanusana, the section about Durvasa, and the section about the disputes with Maya. After the section about the disputes with Maya, there is the section called Anusasanika. After this comes the section about Bhishma’s ascension into Heaven, followed by the horse-sacrifice (a sacrifice that purges all sin). After the section about the horse-sacrifice is the one with religious philosophy called Anugita. The next three sections are: Asramvasa, the one about meeting late sons called Putradarshana, and the one in which Narada arrives. The next section, in which cruel and terrible things occur, is called Mausala. After this come two sections: Mahaprasthanika and the section about the ascension into heaven. Following this is the Purana called Khilvansa. And now, we have come to the last four sections: Vishnuparva, the pleasures and great accomplishments of Vishnu when he was young, the section about when Kansa was destroyed, and the truly wondrous section that foretells the future called Bhavishyaparva. Mahatma Vyasa composed all of these sections and all the ones I just mentioned are, as a whole, the abridged version. The son of a Suta divided the sections into eighteen books and, whilst in Naimisha Forest, named each section, one by one thusly: ‘In the first book, called Adi, we have Paushya, Pauloma, Astika, Adivansavatara, Soma, the part about the shellac-house being burned, the part about Hidimba’s slaughter, the part about the Asura named Vaka being destroyed, Chitaratha, the part where Draupadi has her Swayamvara, the part about when the rivals of war were overthrown and she unites in marriage, the part where Vidura arrives, the part where there is a restoration, the part about Arjuna’s exile, the part where Subhadra is captured, the part where the dowry is given and received, the part where Khandava Forest is razed, and the part where the Asura architect named Maya is met. In Paushya, we hear about the greatness of Utanka. In Pauloma, we hear about Bhrigu’s sons. In Astika we hear about the births of Garuda and the Nagas, about the churning of the sea, about how the divine horse named Uchchaihsrava was created, and about King Janamejaya’s snake-sacrifice (in which we learn about Bharata’s line). In the part called Sambhava, we hear about the birth of various kings and heroes, we hear about the birth of that sage, Krishna, the island-born one, we hear about some avatars of the gods, we hear about the truly powerful Danavas’ (a variety of Asura who fought the gods and lost) and Yakshas’ lines, we hear about the lines of snakes, Gandharvas, birds, and of all creatures, we hear about the life and adventures of King Bharata (the father of the Bharatas and son of Sakuntala born in the hermitage of the ascetic named Kanwa), about the magnitude of Bhagirathi, about the births of the Vasus in the house of Santanu and their ascension into heaven, about the birth of Bhishma and how he gathered some of the energy of the other Vasus and made it whole within himself, about how Bhishma renounced his noble life and became a Brahmacharya (a vow to study and meditate whilst celibate as a disciple) , about how he kept to his vows, about how he protected Chitrangada, about how Bhishma protected his younger brother Vichitravirya when the older one died, about how he set the younger on the throne, about how Animondavya’s curse caused Dharma to be born into the world of man, about how Dhritarashtra and Pandu were born due to Vyasa’s powerful blessings, about how the Pandavas were born, about how Duryodhana schemed to send the sons of Pandu to Varanavata, about how the sons of Dhritarashtra made dastardly plans to harm the Pandavas, about how Yudhishthira was advised on his way by the Pandavas’ well-wisher (Vidura) in Mlechchhan, about how the hole was dug, about how Purochana was burned (including a description of the sleeping lady from the caste of fowlers and her five sons who were in the shellac-house), about when the Pandavas met Hidimba in the terrible forest (including a description of the slaughter of Hidimba’s brother by the quite powerful Bhima), about the birth of Ghatotkacha, about when the Pandavas met Vyasa and took his advice to remain incognito in a Brahmin’s home in Ekachakra, about the destruction of the Asura named Vaka, about how amazed the people were by the destruction, about the extraordinary births of Krishna and Dhrishtadyumna, about how the Pandavas departed for Panchala just as Vyasa asked them to, also wishing to earn the hand of Draupadi (including a description of the Brahmin’s mention of her Swayamvara), about how Arjuna conquered a Gandharva called Angaraparna while on the banks of the Bhagirathi, about Arjuna’s alliance with his challenger, and about the Gandharva telling him the tale of Tapati, Vasishtha, and Aurva. In Astika, we also hear about the Pandavas’ journey to Panchala, about how Draupadi, amongst all those kings, was earned when Arjuna hit the mark, about the battle that began over Arjuna’s success, about Bhima and the quite powerful Arjuna’s defeat of Salya, Karna, and all the other crowned heads, about the assurance Balarama and Krishna gave when they saw the feats none could match that these heroes could be none other than the Pandavas, about the brothers’ arrival at the home of the potter (which is where the Pandavas were staying), about how dejected Drupada felt that Draupadi was going to marry five men, about the wonderful tale of the five Indras that was told due to this emotion, about the extraordinary wedding of Draupadi that the fates had planned, about how Vidura was sent by the sons of Dhritarashtra as a messenger to the Pandavas, about how Vidura insulted Krishna, about how the Pandavas lived in Khandavaprastha, about how they controlled half the realm, and about how the sons of Pandu decided how each would have as much time conjugating with Krishna as the next, just as Narada advised them to calculate. Similarly is the tale of Sunda and Upasunda told therein. In Astika, we hear about how Arjuna departed for the forest to keep to his vow upon seeing Draupadi and Yudhishthira sitting together as he entered the room to collect weapons for the sake of delivering cows to a certain Brahmin, about how Arjuna met, on his way to deliver them, Ulupi, the daughter of a Naga, about how he then visited several holy places, about how Vabhruvahana was born, about how Arjuna saved five heavenly virgins who’d been turned into crocodiles by a Brahmin’s curse, about how Arjuna met Madhava at the sacred place called Prabhasa, about how Subhadra was taken away by Arjuna just as her brother Krishna advised in the wondrous chariot that could travel over land and over water or even fly (whatever the rider desired), about the departure for Indraprastha with the dowry, about how Subhadra became pregnant with a powerful child named Abhimanyu, about Yajnaseni giving birth to children, about Krishna and Arjuna’s vacation to the banks of the Jamuna and winning a discus and a famous bow named Gandiva, about the razing of Khandava Forest, about how Arjuna saved Maya, about the snake’s escape, and, finally, about the supreme rishi, Mandapala, siring a son by the bird named Sarngi. Vyasa divided this book into two-hundred-twenty-seven sections (eight-thousand-eight-hundred-eighty-four slokas).

"Now we come to the second book, a weighty, extensive one called Sabha, since it pertains to an assembly. In Sabha, we hear about how the Pandavas built a great hall, about what they thought of their loyal servants, about how Narada, who truly knew the heavenly realms, described the guardians of the cardinal directions, about how a Rajasuya sacrifice was prepared for, about how Jarasandha was destroyed, about how Vasudeva saved the princes who were trapped in the mountain-pass, about the Pandavas’ quest to rule all, about the princes coming to the Rajasuya sacrifice to pay tribute, about how Sisupala was destroyed at the sacrifice because of an offering of the Arghya, about how Bhimasena teased Duryodhana in the assembly-hall, about how Duryodhana felt sorrow and jealousy when he saw the great scale upon which the arrangements had been made, about the fury Duryodhana felt thereafter, about arranging to gamble with dice, about crafty Sakuni beating Yudhishthira in a game, about how Dhritarashtra eased his troubled daughter-in-law Draupadi, one drowning in a sea of trouble due to the gambling like a ship at sea tossed in a stormy sea, about how Duryodhana tried to get Yudhishthira to play again, and about how Yudhishthira lost and had to go into exile with his brothers. All this lies, due to the great Vyasa, in Sabha. There are seventy-eight sections, supreme Brahmin, and two-thousand-five-hundred-seven slokas.

"The third book is called Aranyaka since it pertains to the forest. In this book, we hear about the Pandavas making their way to the forest and to the people, following wise Yudhishthira, about Yudhishthira’s devotion to the day-god, about Dhaumya’s order to earn the power to support the Brahmins who beg for survival with food and drink, about how, by way of the sun, food was created, about how Vidura, who always only said that which would benefit his master, was sent away by Dhritarashtra, about how Vidura went to the Pandavas but was then asked to return by Dhritarashtra, about wicked Duryodhana’s scheming to ruin the forest-wandering Pandavas due to Karna’s encouragement, about how Vyasa appeared and discouraged Duryodhana (one driven to enter the forest), about Surabhi’s history, about Maitreya’s arrival, about Maitreya revealing to Dhritarashtra the action plan but cursing Duryodhana, about Bhima slaying Kirmira in battle, about how the Panchalas and Vrishni princes went to Yudhishthira upon hearing how he’d lost an unfair game to Sakuni, about Dhananjaya quelling the fury of Krishna, about Madhava hearing Draupadi lament, about Krishna cheering her up, about Sauva’s fall, about Krishna bringing Subhadra and her son to Dwaraka, about Dhrishtadyumna bringing Draupadi’s son to Panchala, about the sons of Pandu entering romantic Dwaita Forest, about what Bhima, Yudhishthira, and Draupadi said, about Vyasa going to the Pandavas and giving Yudhishthira the power of Pratismriti (which summoned gods for the sake of learning how to summon weapons) , about how, once Vyasa had departed, the Pandavas went to Kamyaka Forest, about how the immeasurably powerful Arjuna wandered in search of weapons, about how he fought Mahadeva (who was disguised as a hunter), about how Arjuna met the Lokapalas (divinities guarding the cardinal directions) and received weapons from them, about Arjuna journeying to Indra’s realms for weapons (and this worried Dhritarashtra), about how Yudhishthira wailed and lamented when he met the great and devout sage named Brihadaswa, about the sacred, truly emotional tale of Nala that illustrates Damayanti’s patience and Nala’s character, about how that maharishi taught Yudhishthira about playing with dice, about how Rishi Lomasa came from the heavens to the Pandavas, about how the mahatma forest-dwellers heard from the rishi about Arjuna’s wandering through the heavens, about the Pandavas’ pilgrimage to various sacred places to answer Arjuna’s call, about how they acquired great merit and virtue because of that pilgrimage, about the pilgrimage of the maharishi named Narada to the shrine called Putasta, more about the pilgrimage of the mahatma Pandavas, about Indra removing Karna’s earrings, about Gaya’s magnificence as far as sacrifices, about the story of Agastya in which that rishi swallowed the Asura named Vatapi, about Rishi Agastya’s marrying and conjugating with Lopamudra to sire children, about the story of Rishyasringa (who chose to be a Brahmacharya as a child), about the story of the quite powerful Rama (the son of Jamadagni), about the death of Kartavirya and the Haihayas, about when the Pandavas and the Vrishnis met at the sacred place called Prabhasa, about the story of Sukanya in which Bhrigu’s son Chyavana made the twins (the Aswinis) drink, at the sacrifice of king Saryati, Soma (something the other gods would not allow them to do since it is an intoxicating beverage), about how Chyavana, due to the grateful Aswins, earned immortal youth, about the story of King Mandhata, about the story of Prince Jantu, about how King Somaka, by sacrificing his only son Jantu, earned a hundred others sons, about the excellent tale of the hawk and the pigeon, about how Indra, Agni, and Dharma examined King Sivi, about the story of Ashtavakra (where, during Janaka’s sacrifice, there was a dispute between that rishi and Varuna’s son Vandi, who was the top logician) (this section also talks about Vandi losing to great Ashtavakra but the latter releases Varuna from the sea), about the story of Yavakrita, about the great Raivya, about how the Pandavas left for Gandhamadana and made a home for themselves in the shelter called Narayana, about Bhimasena’s journey to Gandhamadana, just as Draupadi asked him to, in search of a sweet-scented flower, about Bhima meeting, along the way, in a banana grove, Hanuman, the truly powerful son of Pavana, about Bhima bathing in the pool and the flowers in it being destroyed for the sake of the sweet-scented flower he was in search of, about Bhima then battling the mighty Rakshasas and the quite powerful Yakshas (including Hanuman), about Bhima’s destruction of the Asura named Jata, about the Pandavas meeting the royal sage named Vrishaparva, about the Pandavas departing for sheltering Artishena and making their home there, about Bhima being encouraged to seek vengeance by Draupadi, about Bhimasena climbing the Kailasa Hills, about Bhimasena’s great battle with the mighty Yakshas Hanuman led, about the Pandavas meeting Vaisravana (Kuvera), about meeting Arjuna once he had obtained many divine weapons for Yudhishthira’s sake, about Arjuna’s terrible encounter with the Nivatakavachas dwelling in Hiranyaparva, with the Paulomas, and with the Kalakeyas, about Arjuna destroying them, about when Arjuna first showed Yudhishthira how the divine weapons worked, about Narada holding said weapons back, about the Pandavas departing from Gandhamadana, about a great mountain-sized snake capturing Bhima, about Yudhishthira replying to specific questions, about the Pandavas returning to Kamyaka Forest, about Vasudeva reappearing to see the mighty sons of Pandu, about the arrival of Markandeya, about various presentations, about the tale of Vena’s son Prithu as told by that great rishi, about tales of Saraswati and Rishi Tarkhya, about the tale of Matsya, about ancient tales that Markandeya also told, about stories of Indradyumna and Dhundhumara, about a tale of a chaste wife, about the story of Angira, about the meeting of and conversation between Draupadi and Satyabhama, about the Pandavas’ return to Dwaita Forest, about the procession to see the calves, about the capture of Duryodhana, about the carrying off of the wretch, about said wretch being rescued by Arjuna, about Yudhishthira’s dream about the deer, about the Pandavas re-entering Kamyaka Forest, about the long tale of Vrihidraunika, about the tale of Durvasa, about how Jayadratha kidnapped Draupadi from the shelter, about Bhima, who moved at wind-speed, chasing the kidnapper, about the kidnapper’s crown pertaining to Bhima, about the long tale of Rama (how the powerful Rama slew Ravana in battle), about the tale of Savitri, about Indra taking Karna’s earrings from him, about how Indra, pleased, then offered Sakti (a missile) to him that kills only its intended target, about Aranya, a section in which Dharma (God of Justice) advises his natural son (Yudhishthira), and about how the Pandavas, having had a wish granted, headed west. Yes, this third book, Aranyaka, has two-hundred-sixty-nine sections and eleven-thousand-six-hundred-sixty-four slokas.

"The fourth book is called Virata. By this time, the Pandavas were in the realms of Virata. They spied a cemetery on the outskirts of the city that had a great acacia tree upon which they stored their weapons. So, in this book, we have their entry into the city and the time incognito. This book is about the lust-crazed, wicked Kichaka who pursued Draupadi whom Bhima had to slay, about Prince Duryodhana electing clever spies, about those spies being sent in all directions to find the Pandavas, about the spies failing to find the mighty Pandavas, about when Virata’s cows were first stolen by the Trigartas and the great battle that ensued, about how Virata was captured by the enemy but saved by Bhimasena, about how Bhima set the cows free, about how Virata’s cows were once again stolen, this time by the Kurus, about how all the Kurus were single-handedly defeated in battle by Arjuna, about how the cows were set free again, and about Virata offering his daughter Uttara in marriage to Arjuna’s son Abhimanyu by Subhadra (the son of his who destroyed enemies). Now, that completes the vast fourth book, Virata, and great Rishi Vyasa divided it into sixty-seven sections. It has two-thousand-and-fifty slokas.

"Now we come to the fifth book, called Udyoga. The Pandavas, eager for victory, were now living in Upaplavya. Duryodhana and Arjuna both went simultaneously to Vasudeva, asking for his support in the upcoming war. Mahatma Krishna, when he heard this, did say, ‘O supreme men, one of you shall have me as an advisor who shall not fight and the other an Akshauhini. What do you decide?’ Ignorant of his own interests, foolish Duryodhana chose the Akshauhini and Arjuna received Krishna, the advisor who would not fight. In this book is a description of how, when the King of Madra was coming to assist the Pandavas, Duryodhana, luring him with gifts and hospitality, induced him to offer him a wish to grant. Of course, Duryodhana wished for his assistance during the war. In this book, Salya, having given his promise to Duryodhana, went to the Pandavas and eased their mind by telling them the story of how Indra defeated Vritra. Then, we hear about how the Pandavas sent their priest to the Kauravas and how the quite powerful Dhritarashtra, having heard what the Pandavas’ priest said and how Indra had earned, chose to send his priest and, in the end, sent Sanjaya to Pandavas as a messenger, wishing for peace. In this book, we hear about Dhritarashtra’s restlessness due to hearing the news of the Pandavas and their allies (Vasudeva and others) and worrying. This was the time when Vidura gave wise King Dhritarashtra lots of different pieces of advice that were all wise. In this book, Sanatsujata told the worried, sorrowful king excellent truths concerning religious philosophy. The following morning, Sanjaya spoke, before the royal court, about who Vasudeva and Arjuna really were. It was then that noteworthy Krishna, moved by kindness and a wish for peace, went to the Kauravan capital, Hastinapura, for peace. But, Prince Duryodhana put a stop to Krishna’s mission, despite Krishna’s press for peace to benefit both sides. Then, the story of Damvodvava is told, we hear about the story of Mahatma Matuli’s search for a husband for his daughter, we hear about the tale of the maharishi named Galava, we hear of the tale of the training and discipline of the son of Bidula, we hear about Krishna, when before the assembled kings, proving his yogic powers upon learning of the evil schemes of Duryodhana and Karna, we hear about Krishna taking Karna in his chariot and advising him, we hear about Karna taking none of his advice out of pride, we hear about the journey of Krishna (who lectures enemies) from Hastinapura to Upaplavya, and we hear about his telling the Pandavas all that occurred. In this book, at this point, the enemy-oppressors, the Pandavas, having heard everything and rightly consulted one another, fully prepared for war. In this book, the next section concerns the march from Hastinapura for battle -- foot-soldiers, horses, charioteers and elephants. The following section concerns each side’s troops and the one afterwards concerns Prince Duryodhana sending Uluka to the Pandavas as a messenger the day before battle. The final two sections in this book concern the tale of charioteers from differing castes and the story of Amba. All these events take place in the book from The Mahabharata called Udyoga, a book with enough events pertaining to war and peace. O ascetics, great Vyasa divided this book into one-hundred-eighty-six sections and the great rishi composed its six-thousand-six-hundred-ninety-eight slokas.

"Then we come to Bhishma, a book full of wondrous events. In it, Sanjaya discusses how the place called Jambu was created. We also hear about how Yudhishthira’s men became disheartened. We hear about a ten-day battle that was brutal, we hear about Mahatma Vasudeva discouraging Arjuna (for he was thinking of spiritual liberation) the night before he was to slay his kin, we hear about the great Krishna, dutiful to Yudhishthira’s well-being, who, seeing how the Pandavan army was suffering, quickly dismounted and charged, chest unstoppable, whip in hand, ready to slay Bhishma, we hear about Krishna verbally cutting down Arjuna (he who bore Gandiva and was the top warrior of all warriors wielding weapons), we read about the supreme archer named Arjuna setting Shikandin before him and hitting Bhishma with the sharpest arrow he possessed, hurling him from his chariot, and we hear about Bhishma lying stretched out on arrow-bed. This sixth book has one-hundred-seventeen sections and Vyasa, one who knows The Vedas, composed its five-thousand-eight-hundred-eighty-four slokas.

"The seventh, wondrous book is called Drona and it is full of events. Initially, there is the event in which Drona, the great master of weapons, is made army commander. Following this is that great weapons master’s promise to capture Yudhishthira during battle and satisfy Duryodhana. Then we hear about Arjuna retreating from battle in plain sight of the Sansaptakas, about Arjuna conquering Bhagadata using the elephant named Supritika (it was as if Indra Himself were battling), about the death of that heroic teen (Abhimanyu) who was alone and without a single supporter at the hands of many Maharathas including Jayadratha, about Arjuna annihilating seven Akshauhinis due to the death of Abhimanyu and then his destruction of Jayadratha, about mighty-armed Bhima and supreme chariot-warrior Satyaki forcing their way into the Kauravan ranks (something not even the gods could do) to find Arjuna (as Yudhishthira wished them to), about the annihilation of the remaining Sansaptakas, about the death of Alambusha, Srutayus, Jalasandha, Shomadatta, Virata, the great chariot-warrior named Drupada, Ghatotkacha, and others, about Aswatthaman overcome by his father’s fall in battle using the terrifying weapon called Narayana, about Rudra’s power (which was proven when he burned three cities, and about the arrival of Vyasa and his telling of Krishna and Arjuna’s glory. That is all that happens in that great, seventh book, one in which all brave chiefs and princes spoken of met their fate. There are one-hundred-seventy sections and Rishi Vyasa, who is Parasara’s son and the possessor of true knowledge that comes after much meditating, created eight-thousand-nine-hundred nine slokas for it.

"The eighth book is a wondrous one called Karna. In it, the wise ruler of Madra is chosen to be Karna’s charioteer. We also hear about the Asura named Tripura’s fall, Karna and Salya exchanging harsh words on their way into battle, about the tale of the swan and the crow (which was told to make an insulting allusion), about Mahatma Aswatthaman’s slaughter of Pandya, about the death of Dandasena and Darda, about Yudhishthira near risky one-on-one battle with Karna in the presence of all the warriors, about how Yudhishthira and Arjuna were equally furious, about Krishna soothing Arjuna, about Bhima keeping his vow to rip open Dusasana’s chest in battle and drink blood from his heart, and about Arjuna slaying the powerful Karna in a one-on-one battle. Those who read The Mahabharata know all these events to be a part of the eight book and there are sixty-nine sections and four-thousand-nine-hundred-sixty-four slokas.

"The ninth book is called Salya. Once all the great warriors had been slain, the King of Madra was chosen to lead the Kauravan army. In the ninth book, each charioteer battle is described. In this book, we hear about great Salya’s fall at the hands of righteous Yudhishthira, and about Sakuni’s death in battle at the hands of Sahadeva. Now, after the immense slaughter, just a small number of men still lived. Duryodhana went into a lake, created a space for himself therein, and lay there, stretched out, for some time. We then hear about the fowlers giving Bhima the news about Duryodhana. We hear about the lectures wise Yudhishthira gave and how Duryodhana, finding judgment unbearable to the end, emerged. We also hear about the club-battle between Duryodhana and Bhima, about the arrival when this battle took place, of Balarama, about how sacred the Saraswati is, about how the club-battle proceeded, and about how Bhima powerfully hurled his mace and broke Duryodhana’s thighs in battle. Yes, all this takes place in the wondrous ninth book. There are fifty-nine sections and the great Vyasa, who proclaimed the Kauravas’ fame, created three-thousand-two-hundred-twenty slokas.

"Now I will describe the tenth book, entitled Sauptika, in which fearsome things occur. When the Pandavas departed, the mighty charioteers, Kritavarman, Kripa, and the son of Drona, in the evening, entered the battlefield and spied King Duryodhana lying on the ground with broken thighs and a coating of blood. The great charioteer who was Drona’s son, hot-tempered, swore: ‘I shall keep my armor on but not kill a Panchala, including Drishtadyumna, a Pandava, or an ally of theirs.’ Upon making this vow, the three warriors left Duryodhana and entered a great forest just as the sun was setting. Whilst sitting under a large banyan tree that night, they saw an owl killing numerous crows, one after another. This made Aswatthaman, heart burning with rage, think of his father and vow to annihilate the Panchalas as they slept. Wandering toward the camp, he spied a fearsome-looking Rakshasa whose head soared to the heavens guarding the entrance. Noting that the Rakshasa blocked all his weapons, the son of Drona quickly appeased three-eyed Rudra by praising Him. Then he, along with Kritavarman and Kripa, annihilated all sons of Draupadi, and all Panchalas (including Dhrishtadyumna and some others), along with their relatives that all slept unawares that night. Save for the five Pandavas and the great warrior named Satyaki, all died. Those six were able to do so due to Krishna’s advice. In this book, we hear about Dhrishtadyumna’s charioteer bringing news to the Pandavas of the slaughter of the slumbering Panchalas by the son of Drona. Draupadi, troubled by the deaths of her sons, brothers, and father, sat before her husbands, resolved to fast until she died. But the terribly powerful Bhima, moved by Draupadi’s words, hurried away to satisfy her, taking up his mace and angrily pursued the son of he who had taught him weapons. The son of Drona, fearful of Bhimasena, driven by fate and anger, used a divine weapon to slay the Pandavas, however, Krishna ensured that would not take place, rendering Aswatthaman’s speech powerless; Arjuna ensured Aswatthaman’s weapon also did no harm by way of his own weapon. Seeing that wicked Aswatthaman planned to destroy, Dwaipayana and Krishna cursed him and the cursed one cursed in return. So, the Pandavas removed the jewel from the head of the mighty chariot-warrior named Aswatthaman and, gladder than glad and boasting of their success, gave it to the lamenting Draupadi. Those are the events of the tenth book, one called Sauptika. The great Vyasa gave it eighteen sections and that great proclaimer of sacred truths gave it eight-hundred-seventy slokas. The great rishi put Sauptika and Aishika together.

"The eleventh book is the truly emotional Stri. Dhritarashtra, who was clairvoyant, troubled by his children’s death and feeling no warmth for Bhima, smashed an effigy of Bhima made of strong iron that Krishna had gently set before him. Vidura helped the troubled Dhritarashtra forget about worldly possessions and consider spiritual liberation and thereby soothed the king. We then hear about how Dhritarashtra, troubled, made his way with the ladies of the household to the Kauravas’ battlefield, about how the widows of the heroes wailed pitifully, we hear about Gandhari and Dhritarashtra’s fury and their loss of senses, about how the Kshatriya ladies saw the slain heroes on the battlefield (sons, brothers, and fathers), about how Krishna quelled the fury of Gandhari (whose sons’ and grandsons’ death troubled her), about the cremation of the kings that the great and wise king, Yudhishthira, performed with proper rituals (he, the best of the virtuous), and about offering water to the spirits of the late princes and Kunti’s final admittance that Karna was a son of hers born in secret. Rishi Vyasa, a great man, described all this in the acknowledgment of Karna as her son born in secret. Those have all been described by the great Rishi Vyasa in the eleventh book, one that is truly pitiable. All who read whose hearts feel will be moved with sorrow and weep. There are twenty-seven sections in this book and seven-hundred-seventy-five slokas.

"The twelfth book is Santi, a book that assists with comprehension. In it, we hear about Yudhishthira’s misery over slaying fathers, brothers, sons, relatives on his mother’s side, and in-laws. We hear about Bhishma, still lying on an arrow-bed, fully explaining the various kinds of duties kings that wish to be educated should study. In this book, we learn about what one must do in an emergency that is timely and sensible. Comprehend these things and achieve knowledge of all things; the mysteries of spiritual liberation are also fully explained. This book is the favorite work of the educated. It has three-hundred-thirty-nine sections and fourteen-thousand-seven-hundred-thirty-two slokas.

"The thirteenth book is the excellent Anusasana. In it, Yudhishthira, the Kurus’ king, accepts things upon hearing Bhishma, Bhagirathi’s son, fully explain duty to him. In this book, the laws based in dharma and artha are fully explained. We also hear about charity and how meritorious it is, about what kind of person should receive charity, about what should be given, about what one must do, about how one should behave, about how truth is meritorious like no other, about how meritorious Brahmins and cows are, and about the obscure time- and place-based obligations. All this is included in the excellent book of varying events called Anusasana, one in which we also hear of Bhishma ascending into Heaven and a true account of the varying things men must do. There are one-hundred-forty-six sections and eight-thousand slokas.

"The fourteenth book is called Aswamedhika, which includes the excellent tale of Samvarta and Marutta. We also hear about the Pandavas’ discovery of gilded treasures, about the birth of Parikṣit (one revived by Krishna once Aswatthaman’s divine weapon had burned him), about Pandu’s son Arjuna’s battles whilst he followed the sacrificial horse that had been freed (a variety of princes had angrily captured it), about Arjuna’s truly risky meeting with Vabhruvahana (his son by Chitrangada; she was the appointed daughter of the Chief of Manipura), and about the mongoose tale that was told during the horse-sacrifice. Now you know all the events of the wondrous book called Aswamedhika. It has one-hundred-three sections and Vyasa, he who speaks truth, created three-thousand-three-hundred-twenty slokas.

"The fifteenth book is called Asramvasika. In this book, Dhritarashtra leaves the kingdom behind and enters the forest with Gandhari and Vidura. Virtuous Pritha, who always honored her betters, saw this, left her sons’ court, and followed that elderly pair. In this book, we hear about the wonderful reunion, due to Vyasa’s kindness, of King Dhritarashtra and the spirits of his children, grandchildren, and other princes. The king then puts aside his sorrow; he and his wife achieve the loftiest reward for his meritorious deeds and Vidura, he who was reliant on virtue his entire life, achieves a supremely honorable state of being. In this book, the educated son of Gavalgana named Sanjaya (his emotions always fully controlled) who was the top priest achieves a blessed state of being and righteous Yudhishthira meets Narada and hears from him that the Vrishnis have been annihilated. Those are all the wondrous events of Asramvasika. It has forty-two sections and Vyasa, who knew truth, created one-thousand-five-hundred-six slokas.

"Now we come to the famous book of painful events called Mausala. In it, the leonine-hearted heroes, those Vrishnis, scarred from many battles upon their bodies, troubled by a Brahmin’s curse, senseless due to intoxication and driven by fate, slew one another on the shores of the Salt Sea using Eraka grass that smote like lethal thunder. In this book, both Balarama and Kesava (Krishna), behind the annihilation of their race, fell to Time – their hour had come; Time destroys all and none can prevent it. In this book, Arjuna, the supreme man, goes to Dwaravati (Dwaraka) and sees a city without one Vrishni in it. He felt truly troubled and more regretful than regretful. Once the funeral for his mother’s Vrishni brother (the top Yadu) had been performed, Arjuna saw the Yadu heroes lying there, stretched out and lifeless where they’d been drinking. Arjuna ensured noteworthy Krishna’s and Balarama’s bodies were cremated as well as the bodies of the prominent Vrishnis. On his way from Dwaraka with the ladies, children, elderly, and lame (the last of the Yadus), Arjuna suffered a grave misfortune, witnessed Gandiva, his bow, being shamed, and witnessed ill-favor shown to his divine weapons. This made Arjuna miserable and, taking Vyasa’s advice, went to Yudhishthira and asked him whether he could live as a Sanyasa (he who spends his life as a celibate without possessions. A Sanyasi performs yoga or prays to a specific god to achieve spiritual liberation [the experience of union with the divine/ultimate enlightenment or removal of ignorance and awareness of union with the cosmos priciple]) These are the events of the sixteenth book, Maushala, in which there are eight sections and Vyasa, he who knew truth, created three-hundred-twenty slokas.

"The next book, Mahaprasthanika, is the seventeenth. In it, the supreme men, the Pandavas, leave their kingdom and join Draupadi on a great journey known as Mahaprasthana. In this book, they find Agni upon coming to the shore of a sea whose waters were red. Just as Agni requested, Arjuna worships him and returns Gandiva, his divine bow, to him. In this book, Yudhishthira continues onward, not looking back once, not even when each of his half-brothers die or when his wife dies. Those are the events of the seventeenth book, one called Mahaprasthanika. There are three sections and Vyasa, who knew truth, created three-hundred-twenty slokas.

"The final book, as you know, is the eighteenth: Svarga, one of divine events. Seeing that a divine chariot had arrived for him, Yudhishthira, considering a dog that had joined him, refused to mount it without his companion. Noting that noteworthy Yudhishthira was being virtuous as usual, Dharma, the justice-god, transformed Himself from that dog to his true form. As Yudhishthira ascended into Heaven, he felt great pain. The divine messenger deceived him, showing him a vision of Hell. Yudhishthira, the soul of justice, heard the heartbreaking laments of his half-brothers from the world Yama ruled and then Dharma and Indra showed Yudhishthira where sinners dwell. Yudhishthira dove into the Ganges upon leaving his earthly body behind and achieved a place in the realm his deeds had earned him. He lived there, joyful, respected by Indra and all the other gods. And so, those are the events noteworthy Vyasa narrated in the final book and, O ascetics, the great rishi composed two-hundred-nine slokas for it.

"What I have just given you are the contents of the eighteen books. Khita is an appendix and includes the Harivansa (in which Vishnu’s genealogy is given) and the Vavishya (in which the future is foretold). The Harivansa is composed of twelve-thousand slokas.

"Eighteen Akshauhinis met for a battle that was horrific and lasted eighteen days. To be considered wise, one must know The Vedas, The Angas, The Upanishads, and The Mahabharata. The immeasurably wise Vyasa considered The Mahabharata a treatise on artha, dharma, and kama. Those who hear the story find other stories unbearable to listen to just as the sweet-sounding male Indian cuckoo finds a crow’s cawing unbearable to hear. The five elements created the world like this excellent tale creates inspiration in all poets. O Brahmin, all creatures are born live, hatch from an egg, come from hot moisture, or are a vegetable and need shelter to survive and The Puranas need this story to survive. When the mind is modified one way or another and it activates the senses, all ceremonial acts and good qualities need this treatise. The body needs the food it consumes and all stories on earth today need this one. All poets cherish this story just as servants who wish to be blessed by them always serve masters from goodly lines. Just as the superior phase of life is experienced when one lives in a blessed ashram, this poem is superior.

"O ascetics, be active. Set your hearts on virtue – he who has entered the next world will have only one friend: virtue. The wisest of men may cherish their riches and their wives, but riches and wives do not belong to them and are fleeting. The Mahabharata, spoken by Dwaipayana, is like no other; it is a personification of virtue and is sacred. The story purges evil and creates good. If one hears a telling of it, there is no need to bathe in the sacred waters of Pushkara. If a Brahmin knowingly sins in daylight, reading this book in the evening will purge him of it. And, any sin he commits at night (whether a wicked deed, word, or thought) is purged by reading this book at first light. It is equally meritorious to give a Brahmin who knows The Vedas and all branches of learning a hundred gold-tipped cows or to hear, each day, the sacred stories of this book. The great sea can be easily crossed by ship and this vast, truly excellent, and weighty tale is easily navigated by way of this helpful section.”

Chapter 3

Sauti said, 

"Janamejaya, the son of Parikṣit, was, along with his brothers, taking part in a great sacrifice at Kurukshetra Plains. The three brothers of Janamejaya were: Srutasena, Ugrasena, and Bhimasena. Whilst they sat during the sacrifice, a child of Sarama (the divine canine and matriarch of dogs), appeared. Janamejaya’s brothers beat the child and he ran to his mother, crying and in pain. Sarama, seeing him weeping terribly, asked him why he was crying and who had beaten him. The child replied: 'Janamejaya’s brothers beat me.' So Sarama told him, ‘You must have done something to deserve it,’ and the child said, ‘I am innocent. I did not taste or even look at the sacrificial ghee.’ At this, truly troubled by her son’s plight, Sarama went to Kurukshetra Plains, where Janamejaya and his brothers were performing a long-lasting sacrifice. Angry, she told Janamejaya: ‘My son did nothing wrong. He did not look at or taste the sacrificial ghee. Why did you beat him?’ The brothers gave no reply, so she continued: ‘Since you beat my innocent son, harm shall befall you when you least expect it.’ At these words from the dog-goddess named Sarama, Janamejaya became exceedingly alarmed and crestfallen. Once the sacrifice was over, he returned to Hastinapura and painstakingly began to search for a purohita (Vedic priest specializing in sacrifices and rituals) who could lift the curse by way of atonement. One day, Janamejaya, the son of Parikṣit, whilst hunting, saw, in one part of his realm, a hermitage a famous rishi named Srutasrava inhabited. Srutasrava’s son Somasrava was seriously focused on life as an ascetic devotee. Wishing that the rishi’s son would be his purohita, Parikṣit’s son Janamejaya paid his respects and then said to Srutasrava: ‘O possessor of the six qualities, let your son be my purohita.’ To Janamejaya the rishi said, ‘O Janamejaya, my son is a serious ascetic devotee who is an accomplished student of The Vedas and naturally blessed with the power my asceticism has given me. He was birthed by a she-snake who’d swallowed my semen. He can purge you of any sin you have committed – unless you have sinned against Mahadeva (Shiva). He gives a Brahmin anything he desires without question. If you accept this, he shall be your purohita.’ Janamejaya told the rishi it would be so and, accepting the rishi’s son as his purohita, returned to Hastinapura and told his brothers: ‘This man shall be my guru and anything he commands you must obey without question.’ The brothers followed Somasrava’s orders and King Janamejaya headed for Takshyashila. This land was then placed under his control.

"Now, around this time there lived a rishi named Ayodadhaumya. He had three students: Upamanyu, Aruni, and Veda. The rishi asked one student, a man named Aruni from Panchala, to build a dam in a certain field. Aruni, as requested, went to the field. When he arrived, Aruni realized that there would be no ordinary way to build a dam there. Troubled that he would not be able to obey his master, he decided to recline in such a way that the water was retained.

"Some time later, Master Ayodadhaumya asked the other disciples where Aruni was and they reminded him of his order. At this, Dhaumya told his students they should all go to the place where Aruni had been sent.
Upon arriving, the rishi cried: ‘Aruni of Panchala! Where are you? Come here, child!’ Hearing his teacher’s voice, Aruni quickly abandoned the waterway and stood before his teacher. He said, ‘I am at the place where the water is flowing improperly. There was no other way to build a dam save for me to be one myself. When I heard you, I released the water and now stand before you. Salutations, Master. Now what must I do?

"At this, the teacher replied, ‘You left the ditch and let the water flow freely again, so your new name shall be ‘Uddalaka’ (meaning: he who was lifted out of the edge) and it shall be a sign of my blessings. You obeyed me and will be fortunate. The Vedas and The Dharmasastras (our treaties on religious and secular law) will shine in you, too.’ Aruni, thusly addressed by his teacher, then departed for the land of his heart’s desire.

"Another student of Ayodadhaumya was Upamanyu. Dhaumya ordered him to tend the cows and, just as his teacher had asked him to do, Upamanyu tended to them. Having tended to them all day, he returned in the evening to his teacher’s home. Standing before him, he paid his teacher his respects and the teacher, seeing that he was overweight, asked him what he had eaten and why he was stout. Upamanyu replied, ‘I beg for a living.’ So, his teacher told him to offer that which he received as a beggar to him first. At this, Upamanyu departed. Once the student had received the food he had begged for, he offered it to his teacher and his teacher ate all he had received through begging. Upamanyu, afterwards, went off to tend the cows. Upon tending them all day, he returned in the evening to his teacher’s home. Upamanyu stood before his teacher, paying his respects, and his teacher noted his still fleshy body. ‘My child, I have taken all that you receive by begging, so how is it that you are still stout?’ To this Upamanyu replied, ‘I offered you all I had obtained by begging and then went off to beg once more.’ So, the rishi replied, ‘If you receive alms twice, you are not truly obeying me and you are diminishing the supply of that which can be offered to other beggars. You are being greedy.’ Upamanyu, agreeing, then went off to tend the cows. He watched them all day and later returned to his teacher’s house. He stood before him, paid his respects, and his teacher noted he was still fleshy. He said, ‘Upamanyu, my child, when you first beg for alms and receive them, you give them to me. When you do it a second time and stand before me, I see that you are still stout. What are you eating?’ And Upamanyu replied: ‘Sir, I drink the cows’ milk.’ At this, the teacher told him it was wrong to take milk without his permission and Upamanyu, agreeing, went off to tend the cows. He later returned to his teacher’s home, stood before him, and paid his respects as usual. The teacher, noticing his student was still fleshy, said, ‘My child, you’ve stopped eating the alms you begged for, you do not beg a second time, and you no longer drink the cows’ milk, but you’re still stout. What are you eating?’ To this Upamanyu replied: 'Sir, when the calves nurse, they avoid the foam. That is what I’m eating.’ At this, the teacher remarked that the calves were, out of generosity and compassion, saving him too much foam. He told Upamanyu it was sinful to consume the foam and deny the calves a complete meal. Upamanyu, nodding, went off to tend the cows. As requested by his teacher, he did not eat the alms he had collected nor ate or drank anything else – no milk and no foam.

"One day, Upamanyu, famished, was in a forest. He ate leaves from a crown flower that were heady, bitter, raw, and salty, rendering him blind. He crawled around the forest floor, eventually falling into a pit. The sun sank behind the peak of the western mountains with Upamanyu still in the pit and his teacher declared to his students that he had not returned. In reply, the students said he’d left with the cows. The rishi replied, ‘I have been increasingly disciplinary with Upamanyu, so he will not want to return until it is late. Let us look for him.’ So, into the forest the rishi and the students went, the rishi crying, ‘Upamanyu! Where are you?’ Hearing his teacher, Upamanyu said loudly, ‘I’m here, at the bottom of a well!’ ‘How did you get there?’ the teacher asked, and Upamanyu said, ‘I ate crown flower leaves and went blind. Then, I fell into this well.’ The rishi told him: ‘If you praise the twin Aswins, those physicians of the gods, they will restore your vision.’ As requested by his teacher, Upamanyu recited from the Rig-Veda a hymn: ‘Before anything existed, You existed. You were the first to be created and can be seen in the wondrous cosmos that contains five elements. Wisdom obtained from hearing and from meditating will help me in my quest to obtain You. O limitless Ones, You are the path of personality and the intelligent atman that walks it. You are birds with beautiful plumes perching on the body, which is Your tree. You do not possess the three traits all souls possess. You are beyond compare and Your spirit, dwelling in all created things, pervade the cosmos. O holy, golden eagles, You are the essence all things enter into and dissipate therein. But, You are flawless and will never decay. You are like birds with beautiful beaks that never attack without reason and always emerge from a challenge victorious. What is Time to You? You created the sun and weave the wondrous year-cloth with the white thread of day and the black thread of night. Once the cloth has been woven, You found two action plans, one for the Devas and one for the Pitris. To bring great happiness, You free the life-bird captured by Time, representative of the limitless soul’s fortitude. The truly ignorant, whilst their senses deceive them, believe You, who lack any proof of being material, to be blessed with form. There are three-hundred-sixty cows to represent the three-hundred-sixty days and the lone calf of those cows is the year. This calf creates all and destroys all, but, O truth-seekers taking different paths, its milk of true knowledge assists You. O Aswins, You created that calf. The year is just a hub of a wheel seven-hundred-twenty spokes are attached to and those spokes represent all days and nights. The circumference of this wheel has no end and it represents twelve months. The wheel is quite cunning and will never decay. No matter where a creature dwells, in this world or one of the others, the wheel affects it. O Aswins, You set this wheel in motion. Time’s wheel’s circumference represents the year and another of its hubs represents the six seasons. This hub has twelve spokes attached to it to represent the twelve astrological signs. Time’s wheel brings about the results of all actions. The ruling Lords of Time dwell within the wheel. O Aswins, Time’s wheel is troubling me and I ask that You release me from its hold. O Aswins, You are the cosmos and the cosmos possesses the five elements. You are the rewards appreciated in this world and in the others. Oh, release the hold of the five elements. Though You are supreme Brahman, You travel the world whilst possessing forms and taking pleasure in that which pleases each sense. In the beginning, You created the ten points of the cosmos and then set the sun and the sky in the heavens. The rishis follow that same sun and perform sacrifices; gods and men, according to what has been set aside for them, perform sacrifices and take pleasure in the results of such deeds. You combined the three colors and created all that the eye fixes upon. Because of that which the eye fixes upon, the cosmos was created, and the cosmos is where gods and men do their respected duties as do all living creatures. I adore You, O Aswins, and I also adore the sky, something You created. Everyone, even the gods, see the results of their actions, and You decide what those results are. But, that which You do is neither rewarding nor punishing for You. O Father and Mother to all, You swallow the food that becomes nourishing fluid and blood. A newborn nurses from its mother and You take the shape of that child. O Aswins, I need to see in order to protect myself.’

"The twin Aswins, as summoned, appeared and said, ‘We are satisfied. Here is a cake for you. Take and eat it.’ Upamanyu, hearing this, replied, ‘You always speak truth, O Aswins, but first I must offer this cake to my teacher, so I cannot accept it at present.’ The Aswins then said, ‘In the past, your teacher summoned us. When we offered him a cake, he accepted it without first offering it to his master. Do as your teacher has done.’ But Upamanyu told them, ‘O Aswins, please forgive me, but I cannot accept this cake without first offering it to my teacher.’ The Aswins then said, ‘Your devotion to your teacher pleases us. Where your teacher’s teeth are made of iron, yours shall be of gold. You will see once more and be truly fortunate.’ The Aswins returned Upamanyu’s sight to him and, when again before his teacher, he saluted him and told him all that had happened. Truly pleased, his teacher said, ‘Just as the Aswins said, you will prosper. The Vedas and Dharmasastras will shine from within you.’ That is the tale of Upamanyu.

"Another student of Ayodadhaumya was Veda. His teacher said to him one day, ‘Veda, my child, spend some time in my home, serving me. This will do you some good.’ Veda consented and dwelt for some time with his teacher and his family, ever mindful of serving him. He was like an ox wearing his master’s yoke, bearing the heat, cold, hunger, and thirst without a single complaint. It wasn’t long before his teacher was pleased with him. Veda became truly fortunate and gained omniscience. That is how he was tested.

"Then, with his teacher’s permission, Veda, once his studies were complete, left his teacher’s home and entered the family man-phase. Whilst he dwelt in his own home, he obtained three students. He was never harsh toward them, never asking them to complete some task or obey him without question since, whilst living with his teacher’s family, he had truly suffered.

"Now, some time later, Janamejaya and Paushya, two Kshatriyas, came to Veda’s home and asked Veda, a Brahmin, to be their guru. One day, while about to depart for the sake of a sacrifice, Veda asked one of his students, Utanka, to be the head of household. ‘If something needs to be done, do it without a second thought,’ he told him. Then, Veda departed.

"Ever mindful of his teacher’s command, Utanka dwelt in his teacher’s home. Whilst he was living there, the ladies of the household went to him and said: ‘Utanka, your master’s wife is at a time in her life when conception might bear positive results. Why not conjugate with her in his place?’ But, Utanka told the ladies that their request was inappropriate and his teacher had forbidden him from doing anything inappropriate.

"When Veda returned, he learned all that had happened, was truly pleased, and told Utanka: ‘How can I bless you, my child? You have served me well and we’ve grown closer. You may go, however, tell me what you wish for.’ But, Utanka said, ‘No, it is I who should show my gratitude. If a teacher has taught inappropriately and a student has been taught inappropriately, and either the teacher or student dies, coldness will grow between the two. You have given me permission to leave and I want to pay my dues as a student.’ When his master heard this, he replied, ‘Wait, my child.’ And so, Utanka did, and, sometime later, Utanka asked his teacher how he could show his gratitude for being a student. So his teacher then said, ‘My dear Utanka, you have often told me how you wish to show gratitude for your education, so go ask my wife what you could do to pay your respects as a student. Then, go and collect that which she says should be my gift.’ As directed by his teacher, Utanka addressed his teacher’s wife: ‘Madam, I have my master’s permission to depart, but I wish to pay my dues as a student, not departing in debt to him in any way. What should I give him?’ The master’s wife replied, ‘Go to King Paushya and ask him for his wife’s earrings. Four days from now is a holy day and Brahmins will arrive to eat at my home. I want to wear those earrings in their presence. O Utanka, if you should do this, you will be fortunate, and if not, no good will come of it.’ So, as requested, Utanka departed.

"Along the way, he saw an enormous bull and a man of unusual build riding it. The man ordered Utanka to eat the feces of the bull, and Utanka refused. When the man told Utanka Veda had done so, Utanka consented, also drinking its urine. He then rose respectfully, and, cleaning his hands and mouth, went to King Paushya’s palace.

"Upon arrival, Utanka saw the king sitting on his throne. Nearing him, Utanka blessed the king in greeting, and said, ‘I come to you to beg for something.’ King Paushya, upon greeting Utanka similarly, asked what it was Utanka wanted. Utanka said, ‘I ask for a pair of earrings to be used as payment for being educated. If you give me the queen’s earrings, you will profit.’ So, King Paushya told Utanka to find the queen in the ladies’ quarters and ask her for them. When Utanka arrived there, he could not find the queen, so he returned to the king and said: ‘It was wrong to deceive me. Your wife is not in the ladies’ quarters.’ At this, the king replied after much thought, ‘You forget, sir, that you were tainted by you last meal. The queen is chaste and, since you have eaten feces, she will not be seen by you.’ After much reflection, Utanka replied, ‘Yes, after the meal was over, I made ablutions upright, which is improper. I was in a hurry.’ King Paushya then said, ‘Correct. One cannot purify oneself upright, much less whilst in a hurry.’ Utanka, agreeing, sat facing east and thoroughly cleansed his face, hands, and feet. Silently, he sipped water three times that had no scum in it, no foam, and was not warm. It was just enough to reach his stomach and he wiped his face twice. Then, he used water to dab his orifices. Finally, he was ready to enter the ladies’ quarters. This time, the queen was there and he saw her. Seeing him, the queen respectfully paid her respects. She said, ‘Welcome, sir. What would you have me do?’ Utanka replied, ‘You would profit by giving me your earrings. They’re a gift for my teacher.’ The queen was truly pleased with Utanka’s manner and could not refuse his request for a donation. She removed her earrings and gave them to him, saying, ‘King Takshaka of the Nagas truly wishes they were his, so take good care of them.’ At this, Utanka told the queen: ‘Fear not, Lady. Chief Takshaka of the Nagas will not defeat me.’ Utanka left the queen with her permission and returned to Paushya, saying, ‘I am satisfied.’ So Paushya told Utanka, ‘A donation can only be offered when sufficient time has passed. You are qualified to perform a Sraddha, the ritual performed to glorify one’s parents, especially those who’ve passed on, so I ask for one. Stay here a little longer.’ Utanka agreed, asking for untainted food to eat. The king agreed and brought Utanka food, however, Utanka noticed that there was hair in his food and that the food was cold. Thinking his meal unclean, he told the king, ‘You offer me unclean food, so I curse you with blindness.’ Paushya replied, ‘If you think this food is unclean when it is not, I curse you in return with blindness.’ And Utanka told the king, ‘It would ill-suit you to offer me unclean food and then curse me after I have cursed you. See for yourself.’ So Paushya examined the food and saw that indeed, it was unclean due to temperature and the hair (a lady with unbound hair had prepared it). To calm Rishi Utanka, Paushya then said, ‘I beg your forgiveness, sir. The food was prepared properly despite there being hair in it and it being cold. Do not curse me with blindness.’ But Utanka answered, ‘What I have said shall be, however, you will not be cursed for a long period of time. You should lift the curse you placed on me.’ But Paushya told him, ‘I cannot lift the curse, and what’s more, my wrath has yet to be quelled. Brahmins have hearts as soft as newly-churned butter but words that cut like a sharp razor and Kshatriyas have tongues as soft as newly-churned butter but hearts as powerful as a sharpened tool. My heart is too hard to lift the curse, so you may go where you please.’ Utanka replied, ‘I have proven the food you offered me was unclean and you have calmed me. You were the one who said that because I called clean food unclean I should be cursed. But, the food was indeed unclean as I said, so I will not lose my sight and I am certain of this.’ Having said this, Utanka departed with the earrings.

"Now, along the way, Utanka spied a nude, leisurely beggar nearing him who was at times seen and others not. Utanka went off in search of water to make ablutions and laid the earrings on the ground. Meanwhile, the beggar hurriedly stole the earrings and fled. When Utanka had completed his water-ablutions, purified himself, and paid his respects to the gods and to his gurus, he chased the thief as quickly as he could. Though it was quite difficult, Utanka was finally able to grab the beggar. But, as soon as he was seized, the so-called beggar revealed his true form: Takshaka. Quickly, the Nagas’ ruler entered a great opening in the ground and headed for his home, the world of Nagas.

"Utanka remembered what the queen had said and tried to widen the hole with a stick to pursue the godly snake. Seeing his difficulty in doing so, Indra sent his thunderbolt named Vajra and it, upon entering the stick, widened the hole. Utanka entered the hole and saw the Nagas’ world that was quite populated – hundreds of palaces, elegant mansions with turrets, domes, and gateways, and plenty of wondrous places for gaming and entertainment. To appease the godly snakes, Utanka recited the following: ‘O divine snakes – O subjects of King Airavata – O beings glorious in battle who send weapons sailing through the sky in battle (it is like lightning energizing clouds which the wind propels) -- O handsome creatures coming in a variety of forms decorated with multicolored earrings! O children of Airavata who shine like the sun in the sky! Upon the northern banks of the Ganges do many snakes dwell and I am always proving my devotion to those great beings. Only Airavata would choose to move from within the burning rays of the sun! Dhritarashtra, brother of Airavata, has twenty-eight-thousand-eight snakes to serve him. O younger brothers of Airavata who move whilst near to him or at a distance, I adore you. I esteem You so much, Takshaka, I need those earrings. O Takshaka, You once dwelt in Kurukshetra and Khandava Forest. O Takshaka and Aswasena, You, always warm towards one another, dwell in Kurukshetra on the banks of the Ikshumati. I adore noteworthy Srutasena, the younger brother of Takshaka

Impressum

Verlag: BookRix GmbH & Co. KG

Tag der Veröffentlichung: 11.07.2017
ISBN: 978-3-7438-2228-3

Alle Rechte vorbehalten

Widmung:
To Stephen Mitchell, translator extraordinaire. To friends who have encouraged me to share my art with the world. To the project managers at sacred-texts.com, Juliet Sutherland and Bruno Hare, whose original online edition was my primary source.