Adi Parva TOC from Kumbhaghonam Version
1. anukramaṇikāparva॥1॥ādau maṅgalācaraṇaṃ॥1॥naimiśāraṇye dīrghasatre śaunakādīnprati sauterāgamanam॥2॥tatra śaunakādibhiḥ sautīṃ prati bhāratakathanachodanā॥3॥sautinā śrīmannārāyaṇanamaskārapūrvakaṃ vyāsasya bhāratanirmāṇakathanam॥4॥parvānukramaṇikā॥5॥
The index section: First, the auspicious invocation. In Naimiṣāraṇya, during the lengthy sacrifice, Sauti's arrival to Śaunaka and his companions. There, Śaunaka and the others urge Sauti to narrate the Bhārata. Sauti, having first bowed to revered Nārāyaṇa, recounts Vyāsa's creation of the Bhārata. Then follows the index of the sections.
2. atha parvasaṅgrahaparva॥2॥samantapañcakākhyānaṃ॥1॥akṣauhiṇyādiparimāṇaṃ॥2॥ādiparvādisarvaparvaṇāṃ saṃkṣepeṇa vṛttāntakathanaṃ॥3॥nārataśravaṇaphalakathanaṃ॥4॥
Now, the Parvasaṅgraha section: the narration of Samantapañcaka, the measurements of Akṣauhiṇī and others, a summarized account of the events of the Adiparva and all other books, and the narration of the merit of hearing (this) from Nārada.
3. atha pauṣyaparva॥3॥janamejayaṃ prati saramākhyada-veśunīśāpaḥ॥1॥śāpanivāraṇārtham ṛṣeḥ somaśravasaḥ paurohitvena varaṇam॥2॥āruṇy-upamanyu-baidākhyānāṃ dhaumya-śiṣyāṇām upākhyānam॥3॥baidaśiṣyasya uttaṅkasya upākhyānam॥4॥pauṣyasya rājña upākhyānam॥5॥
Now begins the Pauṣya section. Regarding Janamejaya, the curse of Veśunī named Saramā. For removing the curse, the sage Somaśravas is chosen as priest. The sub-stories of Dhaumya’s disciples—Aruṇi, Upamanyu, and Baida. The episode of Uttaṅka, Baida’s disciple. And an episode concerning King Pauṣya.
4. atha paulomaparva॥4॥
4. Now begins the Pauloma section. (4)
5. bhṛguvaṃśakathanam॥1॥paulomopākhyānam॥2॥pulomāpahāraḥ॥3॥pulomāgnisaṃvādaḥ॥4॥
5. The account of the Bhṛgu lineage. (1) The story of Paulomā. (2) The abduction of Pulomā. (3) The dialogue of Pulomā and Agni. (4)
6. cyavanotpatti rakṣovināśaśca॥1॥agnerbhṛguśāpaḥ॥2॥
6. The origin of Cyavana, the destruction of the demon, and the curse of Bhṛgu on Agni. (1)(2)
7. krodhenāgni-kṛta ātmopasaṁhāraḥ॥1॥brahmokta-sāntva-vacanenāgneḥ santoṣaḥ॥2॥
7. Due to anger, Agni committed self-annihilation. By Brahmā's consoling words, Agni became contented. (1)(2)
8. rurucaritaṃ॥1॥menkātmajāyāḥ pramadvarāyāḥ ruruṇā saha vivāhaprasaṅgaḥ॥2॥pramadvarāyāḥ sarpadaṃśena rurorduḥkham॥3॥
8. The story of Ruru. (1) The marriage of Pramadvarā, daughter of Menakā, with Ruru. (2) Ruru's sorrow caused by the snake-bite of Pramadvarā. (3)
9. devadūta-vacanena ruru-kṛta-sva-ardhāyuḥ pradānena pramad-varā-jīvanam tayā saha ruroḥ vivāhaś ca॥1॥
Through the command of the divine messenger, after Ruru gave his own half lifespan, the maiden's life was restored, and then Ruru married her. (1)
10. ruruḍuṇḍubhasaṃvādaḥ॥1॥
10. The dialogue of Ruru and Ḍuṇḍubha. (1)
11. ḍuṇḍubha-caritam॥1॥
11. The deeds of Ḍuṇḍubha. (1)
12. janamejayasarpasannapraṣṭāvaḥ॥1॥
12. Introduction to the snake assembly of Janamejaya. (1)
13. āstīka-jaratkārvor-ākhyānaṃ॥1॥ jaratkāros-tat-pitṝṇāṃ ca saṃvādaḥ॥2॥
13. The narration of Āstīka and Jaratkāru (1). The dialogue of Jaratkāru and his ancestors (2).
14. vāsukibhaginyā jaratkārorvivāhaḥ॥1॥
14. The marriage of Jaratkāru with Vāsuki's sister. (1)
15. āstikotpattiḥ॥1॥saṅkṣepena sarpamocanavṛttāntaś ca॥2॥
15. The origin of Āstīka. (1) In summary, the account of the release of the serpent as well. (2)
16. āstīkākhyāna-vistaraḥ॥1॥kadrū-vinatayoḥ kaśyapād vara-lābhaḥ॥2॥kadrvāḥ sarpotpattir vinatāyā aruṇotpattiś ca॥3॥
16. The detailed narration of the Āstīka story. The obtaining of a boon by Kadru and Vinatā from Kaśyapa. The origin of the serpents from Kadru and the origin of Aruṇa from Vinatā.
17. amṛtamathana-viṣaye bhagavad-ājñayā devānāṃ vicāraḥ॥1॥
(17) Discussion among the gods on the subject of the churning of nectar, by the command of the Blessed Lord. (1)
18. mohitairdaiytyairmohinyā amṛtakalaśadānam॥1॥
The pot of amṛta (nectar) was given by Mohinī (the enchantress) while the daityas were deluded. (1)
19. devānām amṛta-pānaṁ॥1॥ deva-rūpeṇa amṛtaṁ pibato rāhoḥ śiraś-chedanaṁ॥2॥ deva-daitya-yor yuddhaṁ। tatra daitya-parājayaḥ॥3॥
The gods drank the nectar. (1) While Rāhu, in the guise of a god, was drinking the nectar, his head was cut off. (2) There was a battle between the gods and the demons; there the demon was defeated. (3)
20. kadrūvinatayoḥ paṇabandhaḥ॥1॥sarpāṇāṃ kadrūśāpaḥ॥2॥brahmaṇā kaśyapāya viṣaharavidyādānaṃ॥3॥
20. The wager between Kadru and Vinatā; Kadru's curse upon the serpents; Brahmā's bestowal of anti-poison knowledge to Kaśyapa. (20)
21. uccaiḥśravaso darśārthaṃ kadrūvinatayor gamanam॥1॥
21. The going of Kadru and Vinatā to see Uccaiḥśravas. (1)
22. sarpaur mātṛ-vacanād ucchaiḥśravaḥ-puccha-veṣṭanam॥1॥
By the instruction of their mother, the serpents twined themselves around the tail of Ucchaiḥśravas. (1)
23. garuḍotpattiḥ॥1॥devakṛtastutyā garuḍakṛtaṃ svatejassaṃharaṇam॥2॥
23. The origin of Garuḍa. (1) In response to the praise made by the gods, Garuḍa withdrew his own radiance. (2)
24. rāhuṇā kṛtopadravasya sūryasya krodhaḥ॥1॥brahmājñayā'ruṇasya sūryasārathyakaraṇam॥2॥
24. The anger of the sun caused by Rāhu’s affliction. By Brahmā’s command, Aruṇa becomes the charioteer of the sun. (1–2)
25. vinatayā kadrū-vahanaṁ garuḍena sarpa-vahanaṁ ca॥1॥sūryātapatapta-svaputra-rakṣārthaṁ kadrū-kṛta indrastavaḥ॥2॥
By Vinatā, the carrying by Kadrū; by Garuḍa, the carrying of serpents—and. Being scorched by the sun, in order to protect her own son, Kadrū composed a hymn to Indra.
26. stutyā tuṣṭena indreṇa kṛtaṃ jalavarṣaṇam॥1॥
Rainfall was caused by the pleased Indra as a result of praise. (26-1)
27. garuḍasya vinatāṃ prati dāsyakāraṇapraśnaḥ॥1॥ sarpaiḥ dāsyamocanopāyakathanaṃ॥2॥
27. Garuḍa's question to Vinatā regarding the reason for bondage. (1) The narration of the means for liberation from slavery by the serpents. (2)
28. amṛta-haraṇārthaṃ gacchato garuḍasya makṣya-yācanam॥1॥ brāhmaṇa-varjaṃ samudra-kukṣi-stha-niṣāda-bhakṣaṇe vinatāyā anujñā॥2॥
While Garuḍa was going to bring the nectar, he requested for fish. Vinatā granted permission to eat the Niṣādas dwelling in the belly of the ocean, except a Brāhmaṇa. (28.1-2)
29. kaṇṭhaṁ dahato brāhmaṇasya viṣādīsahitasya paritrāṇam॥1॥ garuḍasya kaśyapena saṁvādaḥ॥2॥ gajakacchapapūrvavṛttāntakathanam॥3॥ kaśyapājñayā garuḍasya gajakacchapagrahaṇam॥4॥ rohiṇavṛkṣaśākhābhaṅgaḥ॥5॥
(29.) The deliverance of the brāhmaṇa's throat burning with poison and the rest (1), the conversation between Garuḍa and Kaśyapa (2), telling the former story of the elephant and the tortoise (3), by Kaśyapa's command, Garuḍa's seizing of the elephant and the tortoise (4), the breaking of the branch of the Rohiṇa tree (5).
30. bhagnaśākhāyā adhobhāge lambamānāvalakhilyarakṣaṇārthaṃ mukhena śākhāgrahaṇam॥1॥ kaśyapājñayā himālayaṃ gatvā tatra śākhāṃ parityajya tatraiva sthitvā gajakacchapabhakṣaṇam॥2॥ utpātāndṛṣṭvā devaiḥ kṛto'mṛtarakṣaṇopāyaḥ॥3॥
30. At the lower part of a broken branch, grasping the branch with the mouth to protect the hanging Vālakhilyas. (1) Following Kaśyapa's command, going to the Himālaya, releasing the branch there and remaining there, eating elephant and tortoise. (2) Seeing omens, the gods devised a method to protect the nectar. (3)
31. vālakhiḷya-tapasā garuḍotpatti-kathana-pūrvakaṃ tasya pakṣīndratve'bhiṣecanam॥1॥
31. Through the penance of the Vālakhiḷya sages, and after recounting the story of Garuḍa's origin, his consecration as the king of birds. (1)
32. devagaruḍayuddhaṃ tatra devānāṃ parājayaḥ॥1॥
32. There was a battle between the gods and Garuḍa, in which the gods were defeated. (1)
33. amṛtasamīpe garuḍasya gamanam॥1॥amṛtaṃ gṛhītvā gacchato garuḍasya viṣṇudarśanam॥2॥viṣṇugaruḍayoḥ parasparaṃ varadānam॥3॥garuḍasya suparṇanāmaprāptiḥ॥4॥
33. Garuḍa’s approach near the nectar. As Garuḍa seized the nectar and was going, he beheld Viṣṇu. Viṣṇu and Garuḍa exchanged boons. Garuḍa received the name Suparṇa.
34. indrasya garuḍasakhyalābhaḥ॥1॥ indrādgaruḍasya varalābhaḥ॥2॥ vinatāyā dāsyamocanam॥3॥ sarpāṇāṃ dvijihvatvaprāptiḥ॥4॥
34. Indra's gaining friendship with Garuḍa. (1) Garuḍa's receiving a boon from Indra. (2) Vinatā's release from slavery. (3) The serpents' attainment of being double-tongued. (4)
35. sarpanāmakathanam॥1॥
35. The narration of the names of serpents. (1)
36. śeṣasya brahmaṇo varalābhaḥ pṛthvīdharaṇājñā ca॥1॥
Śeṣa received from Brahmā the boon and the command to support the earth. (36-1)
37. mātṛśāpaparihārārthaṃ sarpāṇāṃ mantrālocanam॥1॥
Consideration of the mantra of the serpents for the removal of the mother’s curse. (1)
38. Elāpatrabhāṣaṇam॥1॥ Devabrahmasaṁvādamukhena āstīkotpattikathanam॥2॥
38. The speech of Elāpatra. (1) The story of the origin of Āstīka is told by way of the dialogue between Deva and Brahma. (2)
39. elāpatropadeśena vāsukibhaginyā jaratkārvā rakṣaṇam॥1॥
Protection of Jaratkāru by the sister of Vāsuki, guided by the instruction of Elāpatrā. (39-1)
40. jaratkārunāmavyutpattikathanam॥1॥śaunakasya sautim prati āstikotpattipraśnaḥ॥2॥prasaṅgena parīkṣiṇmṛgayākathanam॥3॥parīkṣitā śamīkaskandhe mṛtasarpanidhānam॥4॥
40. The explanation of the etymology of the name Jaratkaru. (1) Śaunaka questions Sauti regarding the origin of Astika. (2) By connection, the story of Parikshit’s hunt is told. (3) Parikshit places a dead serpent on Śamīka’s shoulder. (4).
41. muniputrāc chṛṅgiṇaḥ parīkṣitaḥ śāpaḥ॥1॥
Parīkṣit was cursed by Śṛṅgi, the sage's son. (41-1)
42. śṛṅgiśamīkasavādaḥ॥1॥śamīkakpreṣitena gauramukhākhyaśiṣyeṇa saha parikṣitsaṃvādaḥ॥2॥mantribhiḥ saha rājñaṃ vicāraḥ॥3॥takṣakakāśyapasaṃvādaḥ॥4॥
42. Dialogue between Śṛṅgi and Śamīka. (1) Conversation between Parikṣit and the disciple called Gauramukha, sent by Śamīka. (2) The king's consultation with his ministers. (3) Dialogue between Takṣaka and Kāśyapa. (4)
43. svadaṣṭa-nyagrodha-ujjīvanena parīkṣitasya kāśyapasya dhanaṃ datvā takṣakeṇa kṛtaṃ parāvartanaṃ parīkṣid-daṃśaś-ca॥1॥
After reviving a banyan tree that had bitten itself and giving Parīkṣit's wealth to Kāśyapa, the turning back accomplished by Takṣaka and the biting of Parīkṣit (are described). (1)
44. parīkṣin-maraṇottaraṃ tat-putrasya janamejayasya rājya-abhiṣekaḥ॥1॥ vapuṣṭamāvivāhaḥ॥2॥
44. After Parīkṣit's death, his son Janamejaya is consecrated as king. (1) The marriage of Vapuṣṭamā. (2)
45. jaratkāroḥ svapitṝṇāṃ darśanaṃ tadbhāṣaṇaṃ ca॥1॥
45. The seeing of the forefathers of Jaratkāra, and their speaking. (1)
46. jaratkāroḥ svapitṛsaṃvādānantaraṃ dārānveṣaṇam॥1॥
46. Jaratkāru, after conversing with his own ancestors, seeks a wife. (1)
47. jaratkārorudvāhaḥ॥1॥tasyāṃ garbhasaṃbhavaḥ॥2॥samayollaṅghanena kruddhasya muneḥ taporthaṃ gamanam॥3॥
47. The marriage of Jaratkāru. (1) In her, conception occurred. (2) Because the agreement was broken, the sage, being angered, departed for penance. (3)
48. vāsukeḥ tad-bhaginyaś ca saṁvādaḥ॥1॥āstīkotpattiḥ॥2॥tan-nāma-nirvacanam॥3॥
48. The conversation between Vāsuki and his sister. The origin of Āstīka. The explanation of that name. (1) (2) (3)
49. janamejayamantrisaṃvādamukhena punaḥ parīkṣiccaritakathanam॥1॥
49. Through the dialogue between Janamejaya and his minister, the narration of incidents is retold after further examination. (1)
50. śūnyāraṇye vṛttasya kāśyapatakṣakavṛttāntasyopalabdhiprakārakathanam॥1॥
50. In the empty forest: narration of how the incident concerning ascetic Kāśyapa was realized. (1)
51. janamejayasya sarpasatrapratijñā॥1॥yajñasāmagrīsaṃpādanam॥2॥dīkṣāgrahaṇam॥3॥
51. Janamejaya’s vow for the snake sacrifice; preparation of ritual materials; taking of initiation. (1–3)
52. agnau sarpapatanam॥1॥
A serpent falls into fire. (52-1)
53. ṛtvigādināmakathanam॥1॥indrakṛtaṃ takṣakāśvāsanam॥2॥vāsukeḥ svabhaginyaāṃ saṃvādaḥ॥3॥
53. The narration of the names like ṛtvik and others; Indra comforts Takṣaka; Vāsuki converses with his own sister.
54. āstīkasya svamātrā svādaḥ। vāsukerasvāśāsanaṃ ca॥1॥ āstīkasya sarpasatraṃ prati gamanam॥2॥
54. The taste (character) of Āstīka's own mother; Vāsuki’s consolation; (1) Āstīka’s journey to the snake-sacrifice. (2)
55. āstīka-kṛtā janamejaya-yajña-praśaṁsā॥1॥
55. The praise of Janamejaya's sacrifice composed by Āstīka. (1)
56. praśaṁsayā tuṣṭasya janamejayasya ṛtvigbhiḥ saṁvādaḥ॥1॥ṛtvigāhvanena satakṣakasya indrasya āgamanam॥2॥bhayena indre palāyite agnisamīpe takṣaka āgamanam॥3॥āstīkasya yajñasamāpti-varayācanam॥4॥
56. There is a dialogue between the pleased Janamejaya and the priests with praise. By the priests' invitation, Indra arrives together with Takṣaka. When Indra flees out of fear, Takṣaka arrives near the fire. Āstīka requests a boon to end the sacrifice. (56)
57. sarpasatre hatānāṃ nāgānāṃ nāmakathanam॥1 ।
57. The account of the names of the nāgas who were slain in the snake-sacrifice. (1)
58. Āstīka-vara-pradānena yajña-samāptiḥ॥1॥Pratyāgatasya Āstīkasya sarpebhyaḥ vara-lābhaḥ॥2॥
58. The sacrifice concludes by granting a boon to Āstīka. (1) When Āstīka returns, he obtains a boon for the serpents. (2)
59. sauterbhāratakathanapratijñā॥1॥
59. The vow of the son of a sūta to narrate the Bhārata. (1)
60. bhāratakathānubandhaḥ॥1॥
60. Appendix to the Bhārata story (1)
61. vaiśampāyanena janamejayāya saṅkṣipya bhāratakathākathanam॥1॥
61. The narration of the Mahābhārata story, condensed by Vaiśampāyana for Janamejaya. (1)
62. Bhāratapraśaṁsā॥1॥tacchravaṇādiphala-kathanam॥2॥
62. Praise of the Bhārata; (1) Statement of the result of hearing and other acts regarding it; (2)
63. pūru-vaṁśa-kathanaṁ॥1॥
63. Statement of the Pūru dynasty. (1)
64. uparicararājopākhyānam॥1॥indradhvajotsavavṛttāntaḥ॥2॥girikāyā utpattiḥ. uparicarasya tayā vivāhaś ca॥3॥mṛgayārthaṃ gatenoparicareṇa svapatnīsmaraṇāt skannasya śyenadvarā preṣitasya retaso yamunā-jale patanam॥4॥brahmaśāpān matsyabhāvaṃ prāptayā 'drikayā tad-retaḥ pānam॥5॥tad-udare mithunotpattiḥ॥6॥tatra putrasya uparicaravasunā grahaṇam. kanyāyā dāśagṛhe sthitiḥ॥7॥nāvaṃ vāhayamānāyāṃ satyavatī-nāmnyāṃ dāśakanyāyāṃ parāśarād dvaipāyanasyotpattiḥ. tasya vyāsa-nāma-prāptiś ca॥8॥pāṭhāntare parāśara-satyavatī-vivāhādi॥9॥bhīṣmādīnāṃ saṃkṣepato janmavṛttānta-kathanam॥10॥
64. The story of King Uparicara: (1) narration of the festival of the Indra-banner; (2) Girikā's origin and her marriage with Uparicara; (3) while Uparicara went hunting, from remembering his wife his semen fell, which was carried by a hawk and dropped into the Yamunā; (4) due to Brahma's curse, Adrikā in fish form drank that semen; (5) thus twins were conceived in her womb; (6) the son was taken by Uparicara Vasu, and the daughter stayed in the fisherman's house; (7) as the boat was rowed by Satyavatī, the fisherman's daughter, Dvaipāyana was born from Parāśara, and he became known as Vyāsa; (8) in other recensions, further details about the marriage of Parāśara and Satyavatī; (9) and a brief account of the birth stories of Bhīṣma and others; (10).
65. vistaraśravaṇecchayā janamejayasya praśnaḥ॥1॥paraśurāmeṇa loke niḥkṣatriye kṛte brāhmaṇebhyaḥ kṣatrasya punarutpattiḥ॥2॥tatkālasya dharmabhūyiṣṭhatvam॥3॥devairnirjitānāṃ dānavānāṃ bhūmāvutpattiḥ॥4॥tadbhūribharārṭayā pṛthvyā prārthitasya brahmaṇo devānpratyaṃśāvataraṇājñāpanam॥5॥avatārārthaṃ indreṇa nārāyaṇapraarthanā॥6॥
Owing to Janamejaya's wish to hear the detailed account, questions arise: Parashurama's making the earth devoid of kṣatriyas and the restoration of the kṣatriya class from the Brahmins; the era's predominance of dharma; the origin of Dānavas conquered by the gods, appearing on earth; Brahma, petitioned by the earth burdened with weight, instructs the gods to incarnate parts of themselves; and, for the sake of incarnation, Indra's prayer to Nārāyaṇa. (65-1-6)
66. adityādi-dakṣa-kanyā-vaṁśa-kathanam॥1॥
66. The narration of the lineage of Dakṣa’s daughters, starting from Aditi. (1)
67. ṛṣyādivaṃśakathanam॥1॥
Narration of the lineage beginning with the sages. (67-1)
68. jarāsandhādīnāṁ saṁbhavaḥ॥1॥droṇādīnāṁ saṁbhavaḥ॥2॥dhṛtarāṣṭrādīnāṁ saṁbhavaḥ॥3॥duryodhanādīnāṁ saṁbhavaḥ॥4॥yudhiṣṭhirādīnāṁ saṁbhavaḥ॥5॥dhṛṣṭadyumnādīnāṁ saṁbhavaḥ॥6॥pṛthācaritraṁ. karṇotpattiśca॥7॥balarāmādīnāṁ saṁbhavaḥ॥8॥draupadīsaṁbhavaḥ॥9॥kuntīmādryoḥ saṁbhavaḥ॥10॥
68. The origin of Jarasandha and others; the origin of Drona and others; the origin of Dhritarashtra and others; the origin of Duryodhana and others; the origin of Yudhishthira and others; the origin of Dhrishtadyumna and others; the story of Pritha; and the origin of Karna; the origin of Balarama and others; the origin of Draupadi; the origin of Kunti and Madri. (68)
69. kuruvaṃśakathanam॥1॥ saṃkṣepeṇa yayātyupākhyānam॥2॥
(69) The narration of the Kuru lineage. (1) The story of Yayāti in brief. (2)
70. yayātyupākhyānarambhaḥ॥1॥sañjīvinīvidyā-lābhārthaṃ devaiḥ śukrasamīpe kachasya preṣaṇam॥2॥kachasya śiṣyatvena aṅgīkāraḥ॥3॥daityaiḥ hatasya kachasya ujjīvanam॥4॥daityaiḥ bhasmīkṛtya tanmiśrita-surā-dvārā svakukṣiṃ prāpitasya kachasya śukreṇa vidyādānapūrvakam ujjīvanam॥5॥śukreṇa surāpāna-niṣedhaḥ॥6॥
(70) Beginning of the story of Yayāti. In order to obtain the Sañjīvinī knowledge, the gods send Kacha to Śukra. Kacha is accepted as a pupil. After being slain by the demons, Kacha is revived. The demons turn Kacha into ashes, mix them with liquor, and have Śukra ingest it; Śukra revives Kacha after imparting knowledge. Śukra prohibits the drinking of liquor. (1–6)
71. svapāṇigrahaṇārthaṃ prārthitavatyā devayānyā kachasya vivādaḥ॥1॥kacadevahānyoḥ parasparaśāpadānam॥2॥
A dispute arose between Kacha and Devayānī, since Devayānī pleaded for self-marriage with him. Kacha and Devayānī mutually cursed each other.
72. svargaṃpratyāgatātkacātsañjīvinyadhyayanena devānāṃ kṛtārthatā॥1॥śukravṛṣaparvaṇorvirodhotpādanārthamindrakṛtaṃ kanyānāṃ vastramiśraṇam।2।vastramiśraṇena śarmiṣṭhādevayānyorvirodhaḥ।3।śarmiṣṭhayā kūpe prakṣiptāyā devayānyā yayātinā kūpāduddharaṇam।4।śukrasya kūpasamīpāgamanaṃ devayānīsāntvanaṃ ca।5।
(72) By Kaca's return from heaven and his learning of the resurrecting art, the gods achieved their purpose. To create a conflict between Śukra and Vṛṣaparvan, Indra mixed up the maidens' garments. This caused enmity between Śarmiṣṭhā and Devayānī. After Śarmiṣṭhā threw Devayānī into a well, Yayāti rescued her. Then Śukra approached the well and consoled Devayānī. (1–5)
73. śukradevayānīsaṃvādaḥ॥1॥
73. Dialogue between Śukra and Devayānī. (1)
74. śukra-vṛṣaparvaṇoḥ saṁvādaḥ॥1॥ śukra-kopa-śāntaye vṛṣaparvan-niyogāt śarmiṣṭhayā devayānī-dāsyāṅgīkāraḥ॥2॥ prasannayā devayānyā saha śukrasya pura-praveśanam॥3॥
74. Dialogue between Śukra and Vṛṣaparvan. To appease Śukra's anger, Śarmiṣṭhā, on Vṛṣaparvan's order, accepts servitude to Devayānī. After Devayānī is pleased, Śukra enters the city with her. (1-3)
75. mṛgayārthaṃ gatasya yayāteḥ punardevayānīsamāgamaḥ॥1॥śukrājñayā tayorvivāhaḥ॥2॥devayānīśarmiṣṭhāyāṃ saha yayāteḥ svapurapraveśaḥ॥3॥
75. Yayāti, who had gone for hunting, again met Devayānī. By Śukra's command, those two were married. With Devayānī and Śarmiṣṭhā, Yayāti entered his own city.
76. devayānyāḥ putrotpattiḥ॥1॥aśokavanikāyāṃ śarmiṣṭhāyā yayātisamāgamāt putrotpattiḥ॥2॥
The birth of a son to Devayānī. In the ashoka grove, the birth of a son to Śarmiṣṭhā from union with Yayāti.
77. śarmiṣṭhā-putra-darśanena devayānyāḥ śarmiṣṭhayā saha saṃvādaḥ॥1॥ devayānī-śarmiṣṭhayoḥ putra-antara-utpattiḥ॥2॥ śarmiṣṭhā-putrān yayāti-jān jñātvā kupitāyāḥ devayānyāḥ śukra-samīpe gamanam॥3॥ yayāteḥ śukra-śāpāt jarā-prāptiḥ॥4॥ tasyāḥ anyasmin saṃkramaṇa-rūpa-vara-prāptiḥ॥5॥
1. Upon seeing Śarmiṣṭhā's son, Devayānī converses with Śarmiṣṭhā. 2. The birth of sons arising between Devayānī and Śarmiṣṭhā. 3. Upon learning that Śarmiṣṭhā's sons were Yayāti's, the angered Devayānī goes to Śukra. 4. Yayāti is afflicted with old age by Śukra's curse. 5. She obtains a boon in the form of transferring that (old age) to another.
78. svajarāman-aṅgīkurvatāṃ yadu-prabhṛtīnāṃ yayātinā śāpaḥ॥1॥tām-aṅgīkurvataḥ pūror-varadānam॥2॥
Yayāti pronounced a curse upon Yadu and others who refused to accept their father's old age. For Puru, who accepted it, he granted a boon. (78.1-2)
79. viṣayānubhavena yayāter vairāgyaprāptiḥ॥1॥ pūroḥ yayātinā yauvanapratyarpaṇam॥2॥ tasya rājyābhiṣekaḥ॥3॥ yayāter vanaṃ prati gamanam॥4॥ yaduprabhṛtīnāṃ vaṃśakathanam॥5॥
79. Yayāti attains dispassion through experiencing sensual objects. (1) Yayāti restores youth to Puru. (2) His royal consecration. (3) Yayāti's departure to the forest. (4) Narration of the lineage of Yadu and others. (5)
80. yayāteḥ svargagamanam॥1॥
80. Yayāti's ascent to heaven. (1)
81. indraya-yāti-saṃvādaḥ॥1॥
81. Dialogue between Indra and Yayāti. (1)
82. svargato yayāteḥ patanaṃ. aṣṭakapraśnaśca॥1॥
82. The fall of Yayāti from heaven and the question of Aṣṭaka. (1)
83. yayāteḥ svanāmakathana-pūrvakaṁ aṣṭakena saha saṁvādaḥ॥1॥tatra yayātinā svasya svargādadhaḥ-patana-kāraṇa-kathanam॥2॥
83. Dialogue between Yayāti, who first announces his own name, and Ashtaka. (1) There, Yayāti explains the reason for his own fall from heaven. (2)
84. mṛtasya svargādibhogānantaraṃ punarjananaprakārakathanam॥1॥
84. After the dead have experienced the enjoyments of heaven and similar realms, an explanation of the manner of rebirth. (1)
85. brahmacaryādyāśrama-viṣayakāṣṭaka-yayāti-praśna-prativacanam॥1॥
85. The reply to Yayāti’s question about the eightfold subjects concerning the āśramas beginning with brahmacarya. (1)
86. svargāccyutasya yayāteraṣṭakādiyajñabhūmiṃ pratyāgamananimittakathanam॥1॥aṣṭakapratardanayoryayātinā saṃvādaḥ॥2॥
86. The story of the reason for the return of Yayāti, who fell from Heaven, to the place of the Aṣṭaka and other sacrifices. (1) The dialogue between Yayāti and Aṣṭaka and Pratardana. (2)
87. vasumataḥ śibeś ca yayātinā saṁvādaḥ॥1॥punaraṣṭakayayātisaṁvādaḥ॥2॥tatrāgatayā mādhavyā svaputrān prati yayātermātāmahatvakathanam॥3॥tadvacanena yayāter aṣṭakādi-dattapuṇya-svīkārapūrvakam aṣṭakādibhiḥ saha svargagamanam॥4॥yayātinā mārge aṣṭakādīn prati vistareṇa svavṛttāntakathanam॥5॥yayātyupākhyānaśravaṇādi-phalakathanam॥6॥
87. Dialogue between Vasumat, Śibi, and Yayāti. (1) Again, the conversation between Aṣṭaka and Yayāti. (2) There, with Mādhavī's arrival, Yayāti tells her own sons about being their maternal grandfather. (3) According to Yayāti's statement, after accepting merit given by Aṣṭaka and others, he ascends to heaven together with them. (4) On the way, Yayāti narrates in detail his own story to Aṣṭaka and the others. (5) The result and related benefits of hearing the story of Yayāti. (6)
88. pūruvaṃśakathanam॥1॥
88. Narration of the Pūru lineage. (1)
89. śakuntalopākhyānārambhaḥ॥1॥
89. The beginning of the episode of Śakuntalā. (1)
90. mṛgayārthaṃ duṣyantasyāraṇyagamanaṃ॥1॥
90. Duṣyanta's going to the forest for the purpose of hunting. (1)
91. mṛgayā-prasaṅgena duṣyantasya kaṇvāśrama-gamanam॥1॥
91. On the occasion of hunting, Duṣyanta goes to Kaṇva's hermitage. (1)
92. Kaṇvāśrame duṣyantaśakuntalāsaṃvādaḥ॥1॥śakuntalāyāḥ svajanmavṛttāntakathanārambhaḥ॥2॥
92. In Kaṇva’s hermitage, a conversation between Duṣyanta and Śakuntalā. (1) The beginning of Śakuntalā’s narration of her own birth story. (2)
93. viśvāmitrān menakāyāṃ śakuntalayā janmakathanam॥1॥
93. The narrative of the birth of Śakuntalā from Viśvāmitra in Menakā. (1)
94. samayabandhapūrvakaṁ gāndharveṇa vivāhena śakuntalāpāṇigrahaṇam॥1॥kaṇvasya svāśramaṁ prati pratyāgamanam॥2॥kaṇvaśakuntalāsaṁvādaḥ॥3॥kaṇvācchakuntalāyā varalābhaḥ॥4॥
94. Śakuntalā's hand-taking through gāndharva marriage, preceded by a time agreement. (1) Kaṇva's return to his hermitage. (2) Conversation between Kaṇva and Śakuntalā. (3) Kaṇva bestows a boon on Śakuntalā. (4)
95. śakuntalāyāḥ putrotpattiḥ॥1॥tasya sarvadamaneti nāmaprāptiḥ॥2॥
95. The birth of Śakuntalā’s son. (1) He receives the name 'Sarvadamana.' (2)
96. śakuntalāyā duṣyantaṃ prati preṣayituṃ kaṇva-kṛta upadeśaḥ॥1॥hāstinapura-gamana-viṣaye kaṇva-śakuntalā-sarvadamanānāṃ vivādaḥ॥2॥kaṇvena sva-śiṣya-dvārā śakuntalā-sarvadamanayoḥ hāstinapura-preṣaṇam॥3॥pura-praveśāt nirviṇṇaiḥ śiṣyaiḥ kaṇvāśramaṃ prati nivartanam॥4॥
(96.) Instruction made by Kaṇva to Śakuntalā about sending her to Duṣyanta. Discussion among Kaṇva, Śakuntalā, and Sarvadamana regarding the journey to Hastinapura. Sending of Śakuntalā and Sarvadamana to Hastinapura by Kaṇva through his disciples. Return of the disheartened disciples to Kaṇva’s hermitage after entering the city. (1) (2) (3) (4)
97. saputrayāḥ śakuntalāyā dupyanta-samīpagamanaṃ॥1॥tayoḥ saṃvādaśca॥2॥
97. Śakuntalā, with her son, approaches Duṣyanta. The conversation of the two. (1) (2)
98. śakuntalāyāḥ svapāṇigrahaṇam anaṅkīkurvatā duṣyantena saha vivādaḥ॥1॥
98. A dispute with Duṣyanta, who did not acknowledge his marriage to Śakuntalā. (1)
99. duṣyanta-śakuntalā-vivādaḥ॥1॥
99. The dispute between Duṣyanta and Śakuntalā. (1)
100. ākāśavāṇī-śravaṇānantaraṃ saputrāyāḥ śakuntalāyā rājñā aṅgīkāraḥ॥1॥ bharata-iti-nāmakaraṇa-pūrvakaṃ putrasya rājye'bhishekaḥ॥2॥
After hearing the celestial voice, the king accepts Śakuntalā along with her son. Naming the son Bharata, he is then anointed as the king.
101. bharata-caritra-kathanam॥1॥ tad-vaṃśa-kathanaṃ ca॥2॥
101. The narration of the deeds of Bharata. (1) And narration of that lineage. (2)
102. Mahābhiṣagupākhyānam॥1॥Mahābhiṣag-gaṅgayoḥ śāpaḥ॥2॥Aṣṭavasūnāṃ gaṅgāyāś ca saṃvādaḥ॥3॥
102. The story of Mahābhiṣak; the curse of Mahābhiṣak and Gaṅgā; the dialogue between the eight Vasus and Gaṅgā;
103. pratīpena gaṅgāyāḥ snuṣātvēna parigrahaḥ॥1॥śāntanūt-pattiḥ॥2॥tasya rājyē'bhiṣēkaḥ॥3॥mṛgayārthaṃ gatasya śāntanōr gaṅgayā saṃvādaḥ॥4॥
103. Pratipa accepted Gaṅgā as a daughter-in-law. The birth of Śāntanu. Anointing him as king. Śāntanu, who had gone hunting, had a conversation with Gaṅgā.
104. samayabandhapūrvakaṁ gaṅgāśāntanvorvivāhaḥ॥1॥
104. The marriage of Gaṅgā and Śāntanu took place after an agreement. (1)
105. gaṅgayā jāta-mātrasya putra-saptakasya hananam॥1॥aṣṭama-putra-hanana-udyuktāṃ sva-bhāryāṃ prati śāntanu-praśnāḥ॥2॥pūrva-vṛtta-kathana-pūrvakaṃ gaṅgāyāḥ prati-vacanam॥3॥
The killing of the seven just-born sons by Gaṅgā. When she was about to kill the eighth son, Śāntanu questioned his own wife. With a recounting of earlier events, Gaṅgā gives her reply.
106. svagohartṝṇāṃ vasūnāṃ vasiṣṭhena śāpaḥ॥1॥punastatprārthanayā tuṣṭane vasiṣṭhena śāpasaṃkocaḥ॥2॥gaṅgāyā bhīṣmeṇa saha svalokagamanam॥3॥
Vasiṣṭha's curse upon the Vasus who stole his own cow. Again, at their request, Vasiṣṭha, being pleased, limited the curse. Gaṅgā, together with Bhīṣma, returned to her own world.
107. śāntanubhīṣmayoś caritam॥1॥ śāntanoḥ punar gaṅgādarśanaṃ tayā saha saṃvādaś ca॥2॥ gaṅgādattena bhīṣmeṇa saha śāntanoḥ svapurapraveśaḥ॥3॥ bhīṣmasya yauvarājye'bhiṣekaḥ॥4॥ śāntanubhāvaṃ jñātvā dāśāśayānusāreṇa pratijñāpūrvakaṃ bhīṣmeṇa dāśakanyānayanam॥5॥ tuṣṭena śāntanunā bhīṣmāya svacchandamaraṇavaradānam॥6॥
107. The story of Śāntanu and Bhīṣma. (1) Śāntanu again sees Gaṅgā and converses with her. (2) Śāntanu, along with Gaṅgā-born Bhīṣma, returns to his city. (3) Bhīṣma is crowned as heir-apparent. (4) Understanding Śāntanu's desire, Bhīṣma, after making a vow in line with the fisherman's wish, brings the fisherman's daughter. (5) Pleased, Śāntanu grants Bhīṣma the boon of choosing the time of his own death. (6).
108. śāntanu-satyavatī-vivāhaḥ॥1॥citrāṅgada-vicitravīryayoḥ-utpattiḥ॥2॥śāntanu-maraṇam॥3॥citrāṅgada-maraṇam॥4॥vicitravīryasya rājye-'bhiṣekaḥ॥5॥
108. The marriage of Śāntanu and Satyavatī. The birth of Citrāṅgada and Vicitravīrya. The death of Śāntanu. The death of Citrāṅgada. The enthronement of Vicitravīrya in the kingdom.
109. bhīṣmasya kāśipatikanya-haraṇārthaṃ vārāṇasī-gamanam॥1॥kanyāṃ hṛtavatā bhīṣmeṇa yuddhe rājñāṃ parājayaḥ॥2॥madhye mārgaṃ sālvaparājayaḥ॥3॥vicitra-vīrya-vivāhopakramae tam anicchantyā jyeṣṭhayā ambayā sālvam prati gamanam॥4॥tena pratyākhyātāyāḥ punar bhīṣmaṃ prāptāyā ambāyāḥ bhīṣmeṇa nirākaraṇam॥5॥bhīṣma-jighāṃsayā tapasyantyā ambāyāḥ prasannāt kumārān māla-prāptiḥ॥6॥
109. Bhīṣma goes to Vārāṇasī to abduct the daughter(s) of the King of Kāśi. When Bhīṣma carries away the maiden(s), he defeats the assembled kings in battle. On the return journey, Sālva is also defeated. When Vicitra-vīrya's marriage is about to begin, the eldest daughter, Ambā, who does not wish for the marriage, goes to Sālva. When she is rejected by Sālva, she returns to Bhīṣma and is also rejected by him. Desiring to destroy Bhīṣma, Ambā performs austerities, and, being pleased, the sons receive the garland. (109)
110. saṅgraheṇa ambācaritrakathanam॥1॥
110. The narration of Ambā's life story in brief. (1)
111. vicitravīryasya ambikāmbālikāśyāṃ vivāhaḥ॥1॥vicitravīryamaraṇam॥2॥
111. The marriage of Vicitravīrya to Ambikā and Ambālikā. (1) The death of Vicitravīrya. (2)
112. vicitravīryabhāryayor ambikāmbālikayoḥ putrotpādanāya satyavatyā niyuktena bhīṣmeṇa tadanangīkāraḥ॥1॥
Bhīṣma, being appointed by Satyavatī for the procreation of sons with Vicitravīrya's wives, Ambikā and Ambālikā, did not accept (the commission). (1)
113. dīrghatamaso ṛṣer-upākhyānam॥1॥
113. The legend of the sage Dīrghatamas. (1)
114. satyavatyā svasmin kanyātvāvasthāyāṁ vyāsotpattikathanam॥1॥smaraṇamātrād āgatena vyāsena saha satyavatyāḥ saṁvādaḥ॥2॥vyāsena ambikāmbālikaloh putrotpādanāṅgīkāraḥ॥3॥
114. The account of Vyāsa's birth by Satyavatī in her maidenhood; a conversation between Vyāsa, who arrives at the mere remembrance, and Satyavatī; and Vyāsa's acceptance to beget sons with Ambikā and Ambālikā.
115. ambikāyāṃ vyāsāddhṛtarāṣṭrasya utpattiḥ॥1॥ambālikāyāṃ pāṇḍoḥ utpattiḥ॥2॥ambikā-dāsyāṃ vidurasya utpattiḥ॥3॥
Dhṛtarāṣṭra was born from Vyāsa through Ambikā. Pāṇḍu was born through Ambālikā. Vidura was born through Ambikā's maid. (115)
116. māṇḍavyopākhyānam॥1॥ rājājñayā māṇḍavyasya śūlāropaṇam॥2॥
116. The story of Māṇḍavya. (1) Māṇḍavya was impaled on a stake by the king's command. (2)
117. māṇḍavyaṃ ṛṣiṃ jñātvā bhītena rājñā tasya śūlād vimokṣaṇam॥1॥aṇīmāṇḍavyasya yamena vivādaḥ॥2॥māṇḍavyaṃ na yamasya śāpaḥ॥3॥
117. Upon recognizing the sage Māṇḍavya, the frightened king released him from the stake. (1) A dispute between Aṇī-Māṇḍavya and Yama. (2) Māṇḍavya was not subject to Yama's curse. (3)
118. kaṃcitkālaṃ bhīṣmeṇa rājyaparipālanānantaraṃ pāṇḍo rājye'bhiṣekaḥ॥1॥
118. For some time, after Bhīṣma had administered the kingdom, Pāṇḍu was anointed as king. (1)
119. dhṛtarāṣṭravivāhārthaṃ bhīṣmavidurasaṃvādaḥ॥1॥dhṛtarāṣṭrasya gāndhāryā vivāhaḥ॥2॥
Dialogue between Bhīṣma and Vidura regarding Dhṛtarāṣṭra’s marriage. Dhṛtarāṣṭra’s marriage with Gāndhārī.
120. pṛthāyā bālyacaritrakathanam॥1॥tasyā durvāsaso mantraprāptiḥ॥2॥mantraprabhāvajijñāsayā''hūtātsūryāt kuntyāṃ karṇasyotpattiḥ॥3॥lokabhayāt kuntyā yamunāyāṃ visṛṣṭasya rādhabhartrā svīkāro vasuṣeṇeti nāmakaramaṃ ca॥4॥saṅgraheṇa karṇacaritrakathanam॥5॥
120. The narration of Pṛthā's childhood. (1) Her receiving the mantra from Durvāsas. (2) Out of curiosity about the power of the mantra, upon invocation, Karṇa's birth from Sūrya in Kunti. (3) Out of fear of society, Kunti abandoned him in the Yamunā, and he was accepted by Rādhā's husband and named Vasuṣeṇa. (4) In summary, the narration of Karṇa's character. (5)
121. pāṇḍoḥ kuntyā vivāhaḥ॥1॥
121. The marriage of Pāṇḍu with Kuntī. (1)
122. pāṇḍor mādryā vivāhaḥ. digvijayaś ca ॥1॥
122. The marriage of Pāṇḍu with Mādrī and the conquest of the directions. (1)
123. sabhāryasya pāṇḍor mṛgayārthaṃ vanagamanam॥1॥tatra mṛgarūpasya mṛgyā maithunaṃ carataḥ kindamasya muner hananam॥2॥maithunakāle tvaṃ mariṣyasīti kindamena pāṇḍuṃ prati śāpaḥ॥3॥
123. Pāṇḍu, along with his wife, went to the forest for the purpose of hunting. There, he killed the sage Kindama, who was in the form of a deer and engaged in sexual union with his deer-wife. Then, Kindama cursed Pāṇḍu: "At the time of sexual union, you will die." (123-1-3)
124. kindamaśāpātkhinnasya pāṇḍoḥ patnībhyāṃ vane vāsaḥ॥1॥pāṇḍoḥ śataśṛṅge tapaścaraṇam॥2॥
124. Because of Kindama’s curse, Pāṇḍu, distressed, dwelt in the forest with his two wives. At Shataśṛṅga, Pāṇḍu practiced austerities. (1)(2)
125. brahmalokaṃ jigamiṣoḥ pāṇḍoḥ tava putrā bhaviṣyantīty uktvā ṛṣibhiḥ pratinivartanam ॥1॥
The sages, having said that your sons—of Pāṇḍu, who desires to go to Brahma's world—will be (thus), departed. (125-1)
126. vidurasya vivāhaḥ putrotpattiśca॥1॥vyāsasya vareṇa gāndhāryāṃ dhṛtarāṣṭrādgarbhotpattiḥ॥2॥pāṇḍoḥ putrotpattau cintā॥3॥
126. The marriage and birth of a son for Vidura; by Vyāsa's boon, the birth of an offspring in Gāndhārī from Dhṛtarāṣṭra; Pāṇḍu's anxiety regarding the birth of sons. (1-3)
127. kuntyā pāṇḍuṃ prati vyuṣitāśva-kathā-kathanam॥1॥
127. Kuntī tells Pāṇḍu the stories of Vyuṣitāśva. (1)
128. uddālakakathā॥1॥uddālakaputreṇa śvetaketunā kṛtā strīpuruṣamaryādā॥2॥guṇādhikāt dvijāteḥ putrotpādanārthaṃ prati pāṇḍorājñā॥3॥kuntyā durvāsasaḥ svasya mantraprāptikathanam॥4॥
128. The story of Uddālaka. (1) Śvetaketu, the son of Uddālaka, established the law of relations between men and women. (2) By order of Pāṇḍu, a twice-born man of superior qualities was chosen for the purpose of producing a son. (3) Kuntī told how she obtained her own mantra from Durvāsas. (4).
129. dharmāt kuntyāṃ yudhiṣṭhirotpattiḥ॥1॥kuntyāḥ putrotpattiśravaṇena duḥkhitayā gāndhāryāṃ ghātitāt svodaran māṃsapeśījananam॥2॥māṃsapeśīṃ ekottaraśatadhā vibhajya pṛthakpṛthak kuṇḍeṣu nidhāya rakṣaṇam॥3॥vane sthitasya pāṇḍoḥ kuntyāṃ vāyor bhīmasenotpattiḥ॥4॥māturaṅkāt patitena bhīmena śailaśilāsaṃcūrṇanam॥5॥duryodhanotpattiḥ॥6॥tato māsena dhṛtarāṣṭrasya putraśatotpattiḥ. duḥśalājananaṃ ca॥7॥
Yudhiṣṭhira was born to Kuntī by Dharma. When Gāndhārī, saddened upon hearing of Kuntī's son's birth, destroyed her own embryos, masses of flesh were produced. Dividing these flesh-masses into one hundred and one parts, they were preserved separately in pots. While Pāṇḍu lived in the forest, Bhīmasena was born to Kuntī by Vāyu. When Bhīma fell from his mother's lap, he shattered rocks and stones. Duryodhana was born next. Then, within a month, Dhṛtarāṣṭra's hundred sons and Duḥśalā were born.
130. duḥśalājananaprakārakathanam ॥1॥
130. The narration of the manner of Duḥśalā's birth. (1)
131. duryodhanādīnāṃ nāmakathanam॥1॥duḥśalāvivāhaḥ॥2॥
131. Statement of the names of Duryodhana and others. (1) The marriage of Duḥśalā. (2)
132. kuntyāṃ indrād arjunotpattiḥ॥1॥ tad-velāyāṃ ākāśavāṇy-ādi॥2॥
132. Arjuna was born to Kunti by Indra. At that time, a divine voice and other events occurred.
133. aśvibhyāṃ mādryāṃ nakulasaḥadevayorutpattiḥ॥1॥yudhiṣṭhirādīnāṃ nāmakaraṇam॥2॥vasudevapreṣitena purohitena pāṇḍavānām upanayanādisaṃskārakaraṇam॥3॥pāṇḍavānāṃ śukrāddhanurvedaśikṣaṇam॥4॥
The birth of Nakula and Sahadeva from the Aśvins and Mādrī; the naming of Yudhiṣṭhira and his brothers; the performance of the upanayana and other sacraments for the Pāṇḍavas by the priest sent by Vasudeva; and the instruction of the Pāṇḍavas in the Dhanurveda by Śukra. (133-1-4)
134. pāṇḍavānām āyuṣya-kathanam॥1॥mādryā maithuna-pravṛttasya pāṇḍor maraṇam॥2॥pāṇḍava-pralāpaḥ॥3॥mādryāḥ saha-gamanam॥4॥mṛtasya pāṇḍor dahana-ādi-saṁskāraḥ॥5॥
134. Account of the Pāṇḍavas' longevity; Pāṇḍu's death with Mādrī; the Pāṇḍavas' lament; Mādrī's self-immolation; the funeral and related rites for the deceased Pāṇḍu.
135. pāṇḍavaiḥ saha ṛṣīṇāṃ hastināpuragamanam॥1॥ pāṇḍuvṛttāntakathanapūrvakaṃ pāṇḍavānbhīṣmāya samarpya ṛṣīṇāṃ pratinivartanam॥2॥
135. The sages go to Hastināpura along with the Pāṇḍavas. After telling the story of Pāṇḍu and entrusting the Pāṇḍavas to Bhīṣma, the sages return. (1) (2)
136. pāṇḍor-asthi-saṁskārād- yantya-iṣṭi-vidhiḥ॥1॥
The procedure for the final oblation after the ritual for the bones of Pāṇḍu. (136-1)
137. pāṇḍoḥ śrāddhadānam॥1॥kumārāṇāṃ krīḍāvarṇanam॥2॥krīḍāyāṃ bhīmena duryodhanādīnāṃ parābhavaḥ॥3॥duryodhanena pramāṇakoṭyāṃ pātanaṃ, sarpair daṃśanaṃ, viṣamiśra-bhakṣyadānam॥4॥
137. Paṇḍu's śrāddha offering. Description of the boys' games. In play, Bhīma defeats Duryodhana and his companions. Duryodhana throws him into a pit, has serpents bite him, and gives him food mixed with poison. (1-4)
138. punarbhīmāya viṣamiśrabhakṣyadānam॥1॥ śūlakīlitāyāṃ śamāṇakoṭyāṃ punarbhīmasenasya pātanam॥2॥ pātālalokaṃ prāptasya bhīmasya vāsukidattarasapānam॥3॥
138. Again poison-laced food is given to Bhīma. In the place pierced by a spike at the wall of the Śamāṇas, Bhīmasena is cast down again. When Bhīma reaches the netherworld, he drinks nectar given by Vāsuki. (138-1–3)
139. bhīmam anāgatam dṛṣṭvā khinnāyāḥ kuntyā vidureṇa saṁvādaḥ॥1॥ rasapānena nāgāyutabalavatā bhīmena hastināpurapratyāgamanam॥2॥ bhīṣmeṇa dhanurvedaśikṣaṇārthaṁ kumārāṇāṁ kṛpāya nivedanam॥3॥
(139) On seeing Bhīma not having returned, the distressed Kuntī converses with Vidura. (1) By drinking the potion, Bhīma, endowed with the strength of ten thousand elephants, returns to Hastināpura. (2) Bhīṣma requests Kṛpa to instruct the princes in the science of archery. (3)
140. kṛpa-droṇa-aśvatthāmā-ācāryāṇām utpattiḥ ॥1॥ droṇācāryasya paraśurāmāt astralābhaḥ ॥2॥
The origins of the teachers Kṛpa, Droṇa, and Aśvatthāmā. The obtaining of weapons by Droṇācārya from Paraśurāma. (140)
141. drupadasamīpaṃ gatvā tena saha svasya sakhitvaṃ kathayato droṇasya drupadakṛtaṃ bhartsanam॥1॥ tena kupitasya droṇasya hāstina puragamanam॥2॥ krīḍākāle kūpapatitayor vidākandukayor uddharaṇe aśaknuvatāṃ kumārāṇāṃ droṇakṛto'dhikṣepaḥ॥3॥ droṇena vīṭāmudrikayoḥ kūpāduddhāraḥ॥4॥ droṇavṛttāntaśravaṇena bhīṣmeṇa svagṛhanivāsārthaṃ droṇaṃ prati prārthanam॥5॥
141. Having gone near Drupada, while Droṇa was telling of his own friendship with him, Drupada reproached him. Angered by this, Droṇa went to Hastināpura. While the princes were unable to lift the ball and stick fallen into a well during play, Droṇa rebuked them. Droṇa then lifted the stick and ring from the well. After hearing the story of Droṇa, Bhīṣma requested Droṇa to reside in his own house. (141)
142. droṇenāstraśikṣāyāṃ kurupāṇḍavānāṃ śiṣyatvenāṅgīkāraḥ॥1॥vidyābhyāsasamāptyanantaraṃ bahuśaḥ parīkṣitasyārjunasya droṇācāryādviśeṣaśikṣāprāptiḥ॥2॥mṛṇmayadroṇapratimārādhaneṇa ekalavyasya dhanurvedapratibhānaṃ॥3॥mṛgayārthaṃ gateṣu kurupāṇḍaveṣu ekalavyena bāṇaiḥ śuno mukhapūraṇam॥4॥arjunaprārthanayā droṇenaikalavyaṃ pratigamya gurudakṣiṇātvena dakṣiṇāṅguṣṭha yācanam॥5॥ekalavyena dakṣiṇāṅguṣṭhasya chittvā dānam॥6॥droṇena śiṣyaparīkṣā॥7॥śiṣyaparīkṣāyāṃ yudhiṣṭhirā dīnāṃ nirākaraṇam॥8॥
142. Droṇa accepted the Kurus and Pāṇḍavas as his disciples for instruction in the use of weapons. After finishing their studies, Arjuna, having been repeatedly tested, obtained special training from Droṇācārya. Ekalavya displayed talent in archery through devotion to an earthen image of Droṇa. When the Kurus and Pāṇḍavas had gone for hunting, Ekalavya filled a dog's mouth with arrows. At Arjuna’s request, Droṇa approached Ekalavya and, as a teacher's fee, requested Ekalavya's right thumb. Ekalavya cut off his right thumb and offered it. Droṇa conducted an examination of his disciples. In that test, Yudhiṣṭhira rejected the meek. (142)
143. arjunena lakṣyabhūtabhāsaḥ-chedaḥ॥1॥snānārthaṃ gaṅgām avatīrṇasya droṇasya grāheṇa jaṅghāyām grahaṇam॥2॥arjunena grāhahananam॥3॥arjunasya brahmaśiro'stralābhaḥ॥4॥
143. Arjuna cuts the light serving as the target. When Droṇa descended into the Ganges for bathing, a crocodile seized his leg. Arjuna killed the crocodile. Arjuna obtained the Brahmaśiras weapon. (143-1–4)
144. kumārāṇāṃ astraśikṣāparīkṣārthaṃ raṅganirmāṇam॥1॥ śikṣādarśanārthaṃ bhīṣmādīnāṃ prekṣāgārapraveśaḥ॥2॥ yudhiṣṭhirādīnāṃ parīkṣā॥3॥ bhīmaduryodhanayoḥ gadāyuddhaparīkṣā॥4॥
For the princes, an arena was constructed for their weapons training test. For observing the training, Bhīṣma and others entered the viewing hall. Yudhiṣṭhira and others underwent examination. Bhīma and Duryodhana underwent a test of club-fighting.
145. arjunasya parīkṣā॥1॥karṇasya raṅgapraveśaḥ॥2॥
Examination of Arjuna. Entrance of Karṇa onto the stage.
146. karṇasya parīkṣā॥1॥karṇārjunayor-yuddha-prasaṅgaḥ॥2॥kṛpeṇa karṇasya adhikṣepaḥ, karṇasya duryodhanena rājyābhiṣecanaṃ ca॥3॥
146. The examination of Karṇa. (1) The occasion of battle between Karṇa and Arjuna. (2) The reproach of Karṇa by Kṛpa, and the royal anointment of Karṇa by Duryodhana. (3)
147. karṇapitura dhirathasya raṅgapraveśaḥ॥1॥bhīmena karṇasyādhikṣepaḥ॥2॥sarveṣāṃ raṅgānniṣkramaṇam॥3॥
147. The entrance of Karṇa's father Adhiratha into the arena. Bhīma provokes Karṇa. All depart from the arena.
148. gurudakṣiṇātvena jīvato drupadasya grahaṇe droṇena ājñāpite tadarthaṃ tena saha sarvaśiṣyāṇāṃ pāñcālapuragamanam॥1॥ drupadagrahaṇāya pāṇḍavavarjaṃ gatānāṃ kauravāṇāṃ tena parājayaḥ॥2॥ tadanantaraṃ gateṣu pāṇḍaveṣu arjunena drupadagrahaṇam॥3॥ jīvagrāhaṃ gṛhītvā bhīmārjunābhyāṃ samarpiteṇa drupadena droṇasya saṃvādaḥ॥4॥ droṇena ardharājyāpahāreṇa muktasya drupadasya putrotpādana-arthaṃ prayatnaḥ॥5॥
148. Having been ordered by Droṇa to capture the living Drupada as his teacher's fee, all the disciples, together with him, went to the city of the Pāñcālas for that purpose. To capture Drupada, only the Kauravas went first, but they were defeated by Drupada. Afterwards, when the Pāṇḍavas went, Drupada was captured by Arjuna. After Drupada was seized alive by Bhīma and Arjuna and presented, there was a dialogue between Droṇa and Drupada. Having been released by Droṇa after losing half his kingdom, Drupada then made efforts to obtain a son.
149. drupadasya yājopayājasamīpagamanam॥1॥upayājena droṇavināśakaputrotpādanārthaṃ yājanāya prārthite yājanasya pratyākhyānam॥2॥yājenāṅgīkāre yajanarambhaḥ॥3॥apatyapradahaviḥprāśanārthaṃ drupadapatnyā āhvāne garvāttayā vilambanam॥4॥kruddhābhyāṃ yājopayājābhyāṃ agnau hṛviṣo homenāgnikuṇḍāddhṛṣṭadyumnasyotpattiḥ॥5॥dvitīyahaviṣo homena pāñcālyā utpattiḥ॥6॥tayornāmakaraṇam॥7॥droṇāddhṛṣṭadyumnasyāstraśikṣaṇam॥8॥
149. Drupada approaches Yāja and Upayāja. 1. Upayāja, when asked to perform a sacrifice for begetting a son to destroy Droṇa, is refused by Yāja. 2. On Yāja's acceptance, the sacrifice begins. 3. When Drupada's wife is called to receive the child-giving offering, she delays out of pride. 4. Angered, Yāja and Upayāja perform the oblations in the fire, and Dhṛṣṭadyumna is born from the fire-pit. 5. With the second offering, Pāñcālī is born. 6. The two are named. 7. Dhṛṣṭadyumna is taught weapons by Droṇa. (149)
150. drupadotpattiḥ॥1॥
150. The origin of Drupada. (1)
151. yauvarājye yudhiṣṭhirasya abhiṣekaḥ॥1॥ bhīmasenasya balarāmāt gadāyuddhaśikṣaṇam॥2॥ droṇena arjunasya brahmaśirastra-viṣaye niyama-kathanaṃ॥3॥ bhīmārjuna-digvijayena dhṛtarāṣṭra-cintā॥4॥
151. Yudhisthira is anointed as crown prince. Bhimasena receives mace-combat training from Balarama. Drona sets forth the regulations regarding the Brahmashiras weapon to Arjuna. Due to the conquests by Bhima and Arjuna, Dhritarashtra is anxious.
152. yudhiṣṭhiraḥ sāmrājye'bhiṣektavya iti pauravārtāṃ śrutvā vyathitasya duryodhanasya pitrā saṃvādaḥ॥1॥
Dialogue of Duryodhana's father with the distressed Duryodhana, after hearing the news among the citizens that "Yudhiṣṭhira is to be consecrated as emperor." (1)
153. dhṛtarāṣṭrādīnāṃ kaṇikena durnītyupadeśaḥ॥1॥ jambukopākhyānam॥2॥
153. Kanika’s wicked-policy instructions to Dhritarashtra and others. The tale of the jackal. (1) (2)
154. saṃgraheṇa jatu-gṛha-dāha-kathanam॥1॥ punar vistareṇa jatu-gṛha-dāha-kathana-ārambhaḥ॥2॥ duryodhana-dhṛtarāṣṭra-saṃvādaḥ॥3॥
154. A summary narration of the burning of the lacquer house. (1) Then, a detailed beginning of the narration of the burning of the lacquer house. (2) The dialogue between Duryodhana and Dhṛtarāṣṭra. (3)
155. duryodhanena dānādinā prakṛtivaśīkaraṇam॥1॥ pāṇḍavānāṃ vāraṇāvatayātrārthaṃ dhṛtarāṣṭrānujñā॥2॥
155. Duryodhana won over the people by gifts and similar means. (1) Dhṛtarāṣṭra gave the Pāṇḍavas permission to journey to Vāraṇāvata. (2)
156. duryodhanādeśāt purocanena vāraṇāvate jatugṛhanirmāṇam॥1॥
156. By the order of Duryodhana, Purochana constructed the lac house in Vāraṇāvata. (1)
157. hāstinapuraṃ tyaktvā vāraṇāvataṃ gacchatā yudhiṣṭhireṇa anugacchathāṃ paurāṇāṃ nivartanam॥1॥mlecchabhāṣayā yudhiṣṭhiraṃ prati vidurasya upadeśaḥ॥2॥
157. After abandoning Hastinapura and going to Vāraṇāvata with Yudhiṣṭhira, the return of the citizens who followed them. (1) Vidura's instruction to Yudhiṣṭhira in the mleccha language. (2)
158. pāṇḍavānāṃ vāraṇāvatapraveśaḥ॥1॥
158. The entry of the Pāṇḍavas into Vāraṇāvata. (1)
159. khanakena suraṅgakaraṇam॥1॥
159. The construction of a tunnel by the digger. (1)
160. rātrau k untyā annādinā brāhmaṇapūjanam॥1॥ bhīmena jatugṛhasyādīpanam॥2॥ tasya kuntīṃ bhrātṝṃś cādāya suraṅgādvāraṃ bahiḥ nirgamanam॥3॥
160. At night, Kuntī worshipped the brāhmaṇas with food and other offerings. Bhīma set fire to the house of lac. Then, taking Kuntī and her brothers, they went outside through the secret tunnel. (160-1,2,3)
161. pāṇḍavānāṃ vidurapreṣitadūta-darśita-naukayā gaṅgottaraṇam॥1॥
161. The Pāṇḍavas' crossing of the Gaṅgā by means of the boat shown by the messenger sent by Vidura. (1)
162. pauraiḥ prātar-jatugṛhasamīpam-āgatya purocana-sahitānāṃ pāṇḍavānāṃ dāhaṃ niścitya dhṛtarāṣṭrāya dūta-mukhena pāṇḍavṛttānta-nivedanam॥1॥ tac-chravaṇena jñātibhiḥ saha dhṛtarāṣṭreṇa kunty-ādīnāṃ udakadānam॥2॥ bhīṣma-vidurayoḥ saṃvādaḥ॥3॥
(1) In the morning, the citizens, upon coming to the vicinity of the lac house and ascertaining the burning of the Pāṇḍavas along with Purocana, send a report of the Pāṇḍavas' situation to Dhṛtarāṣṭra through a messenger. (2) On hearing this, Dhṛtarāṣṭra, together with his kinsmen, performs water-offerings for Kuntī and others. (3) The conversation between Bhīṣma and Vidura. (162)
163. tṛṣārtān mātaraṁ bhrāṁtṝś ca nyagrodhamūle sthāpayitvā jalanayanāya bhīmasya gamanam॥1॥ jalam ānīya āgatasya bhūmau suptān mātrādīn paśyato bhīmasya pralāpaḥ॥2॥
Having left his thirst-stricken mother and brothers at the foot of a banyan tree, Bhīma went to fetch water. (1) After bringing the water and returning, Bhīma, upon seeing his mother and others lying asleep on the ground, lamented. (2)
164. hiḍimba-preritāyāḥ tad-bhaginīyā hiḍimbāyāḥ pāṇḍava-samīpa-gamanam॥1॥ bhīmaṃ dṛṣṭvā kāmārtāyā hiḍimbāyāḥ bhīmaṃ prati vākyam॥2॥ bhīma-hiḍimbā-saṃvādaḥ॥3॥
164. The approach to the Pāṇḍavas by Hiḍimbā, the sister persuaded by Hiḍimba. (1) After beholding Bhīma, the words spoken by the desire-stricken Hiḍimbā to Bhīma. (2) The conversation between Bhīma and Hiḍimbā. (3)
165. pāṇḍavān prati preṣitayā hiḍim bayā vilambite hiḍimbasya tatra āgamanam॥1॥bhīma-hiḍimbayoḥ yuddham॥2॥kuntī-ādīnām prabodhaḥ॥3॥
165. As Hiḍimbā, sent to the Pāṇḍavas, delayed, Hiḍimba arrives there. Bhīma and Hiḍimba fight. Kuntī and the others awaken.
166. kuntī-hiḍimbā-saṃvādaḥ॥1॥ hiḍimbā-vārtayā bhīmaṃ hiḍimbeṇa yudhyamānaṃ jñātavatāṃ kunty-ādīnāṃ tatra gamanam॥2॥ hiḍimba-vadhaḥ॥3॥
166. The dialogue between Kuntī and Hiḍimbā; upon hearing Hiḍimbā's news, Kuntī and the others, having learned that Bhīma was being fought by Hiḍimba, went there; the slaying of Hiḍimba.
167. hiḍimbāvadhe pravṛttasya bhīmasya yudhiṣṭhira-kṛtaṃ nivāraṇaṃ।1।hiḍimbayā svasya dharmajñatvasya bhaviṣyaj-jñatvasya ca prakaṭanam।2।hiḍimbāyā dharmiṣṭhatāṃ jñātvā tad-aṅgīkaraṇe bhīmaṃ prati kuntyā ājñā।3।
167. When Bhīma engaged in the slaying of Hiḍimbā, Yudhiṣṭhira intervened to prevent it. (1) Hiḍimbā revealed her own knowledge of dharma and prescience of the future. (2) Recognizing Hiḍimbā's steadfastness in dharma, Kuntī commanded Bhīma to accept her. (3).
168. hiḍim̐bayā saha pāṇḍavānāṃ śālihotrasarogamanam॥1॥śālihotreṇa teṣām ātithyakaraṇam॥2॥samayakaraṇapūrvakaṃ bhīmena hiḍim̐byāḥ parigrahaḥ॥3॥ramaṇīyeṣu pradeśeṣu bhīmena saha krīḍitvā sāyāhne śālihotrāśramaṃ prati hiḍim̐byā nivartanam॥4॥tatra vyāsāgamanam॥5॥vyāsena kuntyā āśvāsanam॥6॥vyāsasya pratinivartanam॥7॥
168. The Pāṇḍavas' journey to Śālihotra lake with Hiḍimbā. Śālihotra's hospitality to them. Bhīma marries Hiḍimbā after making an agreement. After playing with Bhīma in pleasant regions, Hiḍimbā returns to the Śālihotra hermitage in the evening. There, Vyāsa arrives. Vyāsa consoles Kuntī. Vyāsa then departs. (168)
169. ghaṭotkacotpattiḥ॥1॥ smṛtimātrād āgacchāva ity uktvā hiḍimbāghaṭotkacayor gamanam॥2॥
169. The birth of Ghaṭotkaca. After saying, "We will come merely by remembrance," Hiḍimbā and Ghaṭotkaca depart. (1-2)
170. vane caratāṃ pāṇḍavānāṃ vyāsena sāntvanaṃ ekacakranagaryāṃ brāhmaṇagṛhe sthāpanaṃ ca॥1॥
170. While the Pāṇḍavas were wandering in the forest, Vyāsa consoled them; then, in the city of Ekacakra, they stayed in a Brāhmaṇa's house. (1)
171. ekacakrāyāṃ bhikṣāmaṭataḥ pāṇḍavān dṛṣṭvā paurāṇāṃ vitarkaḥ॥1॥ kumbhakārād bhīmasya mahattarapātralābhaḥ॥2॥ sabhāryasya tadgṛhasvāmino brāhmaṇasya kranditaṃ śrutavatyāḥ kuntyāḥ bhīma-anumatyā brāhmaṇa-antar-gṛha-praveśaḥ॥3॥ brāhmaṇa-pralāpaḥ॥4॥
171. In Ekachakra, while the Pāṇḍavas sought alms, the townspeople discussed them. Bhīma received a larger vessel from the potter. Together with his wife, the brāhmaṇa, owner of that house, was heard to weep by Kuntī, who, with Bhīma’s consent, entered the brāhmaṇa’s inner quarters. The brāhmaṇa’s lament. (171)
172. brāhmaṇa prati tat-patnī-vākyam॥1॥
172. The words spoken by his wife to the brāhmaṇa. (1)
173. brāhmaṇaṁ prati tatkanyāvākyam॥1॥ bālasya putrasya vacanena pitroḥ kiñciddharṣasamaye kuntyāstattasāmīpe gamanam॥2॥
The utterance of that girl to the brāhmaṇa. Because of the speech of the boy, the son, at a certain excited moment of the parents, Kunti's going near her (the girl). (173-1,2)
174. kuntyā rodanakāraṇapraśne brāhmaṇena bakavṛttāntakathanam॥1॥
174. When Kuntī asked about the reason for the weeping, the brāhmaṇa recounted the story of Baka. (1)
175. kuntyā bakaṃ prati svaputra-preṣaṇa-vacanam॥1॥
175. The statement by Kunti to Baka about sending her own son. (1)
176. bhikṣāṭanārthaṁ gatānāṁ yudhiṣṭhirādīnāṁ gṛhaṁ pratyāgamanam॥1॥bhīmo bakaṁ prati preṣyata iti jñātavato yudhiṣṭhirasya saṁtāpaḥ॥2॥bhīmasenaprabhāvakathanena kuntyā kṛtaṁ yudhiṣṭhirāśvāsanam॥3॥
The return home of Yudhiṣṭhira and the others after going out to beg for alms. Yudhiṣṭhira felt distress upon learning that Bhīma was sent against Baka. Kuntī consoled Yudhiṣṭhira by narrating the power of Bhīmasena. (176.1-3)
177. paredyuḥ prātaḥ brāhmaṇena dattam annaṃ bhuktvā bakāya prāpaṇīyaṃ annādi-pūrṇaṃ śakaṭam āruhya baka-vanam prati bhīmasya gamanam॥1॥ tatra bhīmena śakaṭas tānna-bhojanam॥2॥ annaṃ bhuñjānaṃ bhīmaṃ dṛṣṭvā kruddhena bakena saha bhīmasya yuddham॥3॥ baka-vadhaḥ॥4॥
177. The next morning, Bhīma, after eating the food given by the brāhmaṇa, climbed the cart filled with food meant for Baka and set out towards Baka's forest. There, Bhīma ate the food from the cart. Seeing Bhīma eating, the enraged Baka fought Bhīma. Baka was slain.
178. bakavadhānantaraṃ samāgatānāṃ tatparivārāṇāṃ bhīmena samayakaraṇam॥1॥ nagaradvāradeśe bakasarīraṃ nidhāya brāhmaṇagṛham ā gatya bhīmena kuntyādīn prati bakavṛttāntakathanam॥2॥ mṛtabakadaraśārthaṃ paurāṇāṃ gamanam॥3॥ brahma-mahotsavakaraṇam॥4॥ bakavadhena paurāṇāṃ bhīmasevanam॥5॥
178. After Baka was slain, Bhīma made an agreement with those who had assembled and their families. He left Baka's body at the city gate and went to the Brahmin's house to recount the story of Baka to Kuntī and the others. The townspeople went to see the slain Baka. A major festival was held for Brahma. Because Baka had been killed, the citizens honored Bhīma. (1-5)
179. brāhmaṇagṛhe pratiśrayārthamāgatasya kasyacid brāhmaṇasya mukhāt pāṇḍavānāṃ draupadīsvaṃyavaraśravaṇam॥1॥ pāṇḍavakṛtadhṛṣṭadyunnadraupadīsaṃbhavapraśnasya brāhmaṇenottarakathanam॥2॥
179. In a Brāhmaṇa's house, as they sought shelter, the Pāṇḍavas heard from a certain Brāhmaṇa about Draupadī's svayaṃvara. The Brāhmaṇa related the answer to the Pāṇḍavas' question concerning the birth of Dhṛṣṭadyumna and Draupadī. (1) (2)
180. dhṛṣṭadyumnādyutpattikathanārthaṃ droṇadrupadayorutpattikathanapūrvakaṃ drupadavṛttāntakathanam॥1॥
Narration of the story of Drupada, preceded by the narration of the origin of Droṇa and Drupada, for the purpose of describing the origins of Dhṛṣṭadyumna and others. (1)
181. droṇahantṛ-putrotpādana-icchayā yājakānveṣaṇārtham ataṭaḥ drupadasya upayājavacanena yājasamīpagamanam॥1॥ putrārthaṃ yajñe ārabdhe agnikuṇḍāt dhṛṣṭadyumnasya utpattiḥ tac-caritam ākāśavāṇī ca॥2॥ pāñcālyā utpattiḥ॥3॥ tayor nāmakaraṇam॥4॥ droṇena dhṛṣṭadyumnasya astraśikṣaṇam॥5॥
181. With the desire to obtain a son who would slay Droṇa, Drupada sets out from there to seek priests, goes to Yāja by Upayāja's advice. (1) When the sacrifice for a son was begun, Dhṛṣṭadyumna was born from the fire altar; his deeds and a heavenly voice are related. (2) The birth of Pāñcālī. (3) Their naming. (4) Dhṛṣṭadyumna's training in weaponry by Droṇa. (5)
182. janavārtayā duryodhanena pāṇḍavānāṃ dāhaṃ, svapurohitavacanena nāśarahityaṃ ca, jñātavatā teṣāṃ jīvane sandihānena drupadena uddhoṣitasya putrīsvaṃvarasya kuntīṃprati brāhmaṇena kathanam॥1॥yuṣmāsu tatrāgateṣvīśvarecchayā tvatputrāṇāmanyatamaṃ pāñcālī vṛṇuyādapītyuktavatā brāhmaṇena saha pāṇḍavānāṃ pāñcālanagaraṃ prati gamanam॥2॥
(1) The Brāhmaṇa narrated to Kuntī about the proclaimed svayaṃvara of Drupada's daughter, after coming to know through popular news and Duryodhana of the burning of the Pāṇḍavas, and through the words of his own priest learning that they had not been destroyed—while Drupada still doubted whether they were alive. (2) When you all arrived there, the Brāhmaṇa, saying that 'by the will of the Lord, Pāñcālī might even choose one among your sons,' accompanied the Pāṇḍavas to the city of the Pāñcālas.
183. pāṇḍavānāṃ drupadanagaraprathānam॥1॥
The entering of Drupada's city by the Pāṇḍavas. (183-1)
184. prasthānasamayāgate vyāsena pāṇḍavān prati draupadī-vṛttānta-kathana-pūrvakaṃ bhaviṣyat-draupadī-lābha-kathanam॥1॥vyāsasya pratinivartanam॥2॥
184. When the time of departure arrived, Vyāsa narrated to the Pāṇḍavas the story of Draupadī before telling of her future attainment. (1) The return of Vyāsa. (2)
185. pāñcālanagaraṃ gacchatāṃ pāṇḍavānāṃ mārge brāhmaṇaiḥ saha saṃvādaḥ॥1॥
185. On the way to the city of Pañcāla, the Pāṇḍavas have a conversation together with Brāhmaṇas. (1)
186. ardharātre pāṇḍavānāṃ gaṅgātīragamanam॥1॥tatra strībhiḥ saha jalakrīḍāṃ kurvatā citrarathena gandharveṇa saha arjunasya yuddham॥2॥āgneyāstreṇa dagdhādadhaḥpatitasya tasyārjunena grahaṇaṃ॥3॥gandharvapatnyā prārthitasya yudhiṣṭhirasyājñayā gandharvamocanam॥4॥gandharvaprārthanayā āgneyāstraparivartanena tasmādgāndharvāstragrahaṇānumodanam॥5॥gandharveṇa pāṇḍavānāṃ purohitasampādanopadeśaḥ॥6॥
(186) At midnight, the Pāṇḍavas go to the bank of the Gaṅgā. There, Arjuna battles Citraratha the Gandharva, who is engaging in water-sport with women. Having been burned by the Agneya weapon and fallen, he is captured by Arjuna. On the Gandharva's wife's plea and by Yudhiṣṭhira's command, the Gandharva is released. At the Gandharva's request and through the exchange of the Agneya weapon, approval is given for acquiring the Gāndharva weapon. The Gandharva instructs the Pāṇḍavas on acquiring a priest. (1-6)
187. sūryakanyāyāḥ tapatyā upākhyānam--svabhaktāya saṁvaraṇāya svakanyāṁ dātuṁ saviturniścayaḥ॥1॥ mṛgayārthaṁ gatasya saṁvaraṇasya girau tapatīdarśanena kāmotpattiḥ॥2॥ rājani tayā saha bhāṣituṁ pravṛtte taptayā antardhānam॥3॥
"The story of Tapatī, daughter of the Sun — Savitṛ decides to give his daughter to his devotee Saṁvaraṇa. While Saṁvaraṇa went hunting, he saw Tapatī on the mountain and desire arose. When the king began to speak with her, Tapatī disappeared."
188. bhūtale patitaṃ rājānaṃ dṛṣṭvā tatsamīpe tapatyā āgamanam॥1॥tayoḥ saṃvādaḥ॥2॥
188. Seeing the king fallen on the earth, Tapatyā arrived near him. (1) The conversation of both. (2)
189. punar antarhitāyāṃ tapatyāṃ mohitasya saṃvaraṇasya samīpe amātyādīnām āgamanaṃ॥1॥ amātyena āśvāsitasya rājñaḥ sūryopāsanasamaye vasiṣṭhasya āgamanaṃ॥2॥ sūryasamīpaṃ gatvā vasiṣṭhena ādityastuti-karaṇaṃ॥3॥ stutyā tuṣṭena sūryeṇa saṃvaraṇārthaṃ vasiṣṭhāya tapatī-dānaṃ॥4॥ tasmin eva tapatī-saṃvaraṇayoḥ vivāhaḥ॥5॥ tayā saha tatra eva ramamāṇasya saṃvaraṇasya rājye dvādaśa-vārṣikya-anāvṛṣṭiḥ॥6॥ vasiṣṭhena anāvṛṣṭi-nivartanaṃ॥7॥ tapatī-upākhyāna-upasaṃhāraḥ॥8॥
189. When Tapatī became hidden again, Saṃvaraṇa, being deluded, was approached by ministers and others. After the minister consoled the king, Vasiṣṭha arrived during the Sun-worship. Vasiṣṭha, having gone to the Sun, performed the hymn of Aditya. Pleased by this praise, the Sun granted Tapatī to Vasiṣṭha for Saṃvaraṇa. Thereupon, Tapatī and Saṃvaraṇa were married. As Saṃvaraṇa enjoyed with her there itself, a twelve-year drought occurred in his kingdom. Vasiṣṭha ended the drought. Thus the story of Tapatī concludes. (189)
190. gandharveṇa vasiṣṭha-māhātmya-kathana-pūrvakaṃ pāṇḍavānāṃ purohita-saṃgrahaṇa-upadeśaḥ॥1॥
190. The instruction by the Gandharva to the Pāṇḍavas concerning the appointment of a family priest, preceded by the narration of Vasiṣṭha's greatness. (1)
191. vasiṣṭhopākhyāne---viśvāmitrasya vasiṣṭhāśramābhigamanaṃ॥1॥vasiṣṭhena viśvāmitrasyātithyakaraṇaṃ॥2॥viśvāmitreṇa vasiṣṭhadhenuyācanaṃ॥3॥vasiṣṭhenādattāyā dhenoḥ viśvāmitreṇa balātkāreṇa haraṇaṃ॥4॥kupitayā nandinyā sṛṣṭaiḥ mlecchādyaiḥ viśvāmitraparājayaḥ॥5॥viśvāmitrasya tapasā brāhmaṇyaprāptiḥ॥6॥
In the episode of Vasiṣṭha: (1) Viśvāmitra approaches the hermitage of Vasiṣṭha; (2) Vasiṣṭha renders hospitality to Viśvāmitra; (3) Viśvāmitra requests Vasiṣṭha's divine cow; (4) Viśvāmitra forcefully abducts the cow that was not given by Vasiṣṭha; (5) Viśvāmitra is defeated by Mlecchas and others conjured by the angered Nandinī; (6) By austerity, Viśvāmitra attains Brahminhood.
192. kalmāṣapādarājopākhyāne---vasiṣṭhaputreṇa śaktinā kalmāṣapādaṃ prati śāpadānaṃ॥1॥punar anyena brāhmaṇena ca kalmāṣapādaṃ prati śāpadānaṃ॥2॥rākṣasāviṣṭena kalmāṣapādena vasiṣṭhaputrāṇāṃ bhakṣaṇaṃ॥3॥putraśokābhisaṃtaptena vasiṣṭhena prāṇatyāgārthaṃ anekadhā prayatanam॥4॥
In the story of King Kalmāṣapāda: Śakti, son of Vasiṣṭha, curses Kalmāṣapāda; later, another Brāhmaṇa also curses Kalmāṣapāda; Kalmāṣapāda, possessed by a rākṣasa, devours Vasiṣṭha's sons; Vasiṣṭha, overcome by grief for his sons, attempts many times to give up his own life. (192)
193. pūrvopāyair api dustyajaprāṇasya vasiṣṭhasya punar gaṅgāpatanādinā api prāṇatyāgāsaṃbhave āśramaṃ pratyāgamanaṃ॥1॥ tatra śaktibhāryāmadṛśyantīnāmnī garbhavatīṃ jñātvā ātmaghātān nivartanaṃ॥2॥ adṛśyantyā saha gacchantaṃ vasiṣṭhaṃ bhakṣayitum āgatasya kalmāṣapādasya vasiṣṭhena śāpān mokṣaṇaṃ॥3॥ saudāsapatnyā vasiṣṭhād garbhasaṃbhavaḥ॥4॥ aśmakanāmakaputrotpattiḥ॥5॥
193. Even after many attempts, Vasiṣṭha, whose life was hard to give up, returned to the hermitage as he could not relinquish his life even by falling into the Gaṅgā, and so on. There, upon learning that Śakti's wife named Adṛśyantī was pregnant, he refrained from self-destruction. Vasiṣṭha then released Kalmāṣapāda from the curse when he came to devour Vasiṣṭha, who was going with Adṛśyantī. Then, through the wife of Saudāsa, a conception from Vasiṣṭha took place. Thus was born a son named Aśmaka.
194. parāśarotpattiḥ॥1॥pitaraṃ kalmāṣapādabhakṣitaṃ jñātvā kruddhena parāśareṇa lokavināśāya yatanam॥2॥kartavīryārjuna vaṃśyaiḥ kṣatriyaiḥ dhanārthaṃ bhṛguvaṃśyānāṃ brāhmaṇānāṃ hananam॥3॥kṣatriyabhītyā kayācid brāhmaṇyā ūrau garbhaṃ dhṛtaṃ hantuṃ kṣatriyāṇāmudyamaḥ॥4॥ūruṃ bhitvā nirgatasya bālakasya tejasāndhībhūtānāṃ kṣatriyāṇāṃ brāhmaṇīṃ prati śaraṇagamanam॥5॥
194. The origin of Parāśara. Having learned that his father was eaten by Kalmāṣapāda, the enraged Parāśara attempted to destroy the worlds. The descendants of Kartavīrya Arjuna, kṣatriyas, killed the brāhmaṇas of the Bhṛgu lineage to obtain wealth. Fearing the kṣatriyas, a certain Brāhmaṇa woman kept her child in her thigh; the kṣatriyas attempted to kill him. When the boy emerged from her split thigh, his energy blinded the kṣatriyas and they sought refuge with the Brāhmaṇa woman. (194-1-5)
195. brāhmaṇīvākyena aurvaṃprati śaraṇāgatānāṃ kṣatriyāṇāṃ cakṣuḥprāptiḥ॥1॥lokavināśārthaṃ tapasyata aurvasya tatpitṛkṛtataponivāraṇam॥2॥
Through the words of the Brāhmaṇī, the kṣatriyas who had sought refuge with Aurva regained their sight. In order to prevent destruction of the world, the austerity performed by his father was stopped for the ascetic Aurva.
196. pitṝṇāṃ nideśena aurvasya samudre krodhatyāgaḥ॥1॥
By the instruction of the ancestors, Aurva abandoned his anger in the ocean. (196-1)
197. vasiṣṭhavākyena lokavināśān nivṛttena parāśareṇa rākṣasanāśārthaṁ yajñārambhaḥ॥1॥ pulastyaprārthanayā parāśareṇa yajñasamāpanam॥2॥
197. When Parāśara, following Vasiṣṭha's instruction, ceased from destroying the worlds, he began a sacrifice for the destruction of the rākṣasas. (1) At Pulastya's request, Parāśara completed the sacrifice. (2)
198. saudāsabhāryāyāṃ vasiṣṭhena putrotpādanakāraṇaṃ pṛṣṭavantamarjunaṃprati punaḥ kalmāṣapādakathākathanam॥1॥ maithunadharmasya brāhmaṇaṃ bhakṣitavataḥ saudāsasya brāhmaṇyā śāpaḥ॥2॥
"To Arjuna who had asked about the cause of producing a son in Saudāsa's wife by Vasiṣṭha, the narration of the story of Kalmāṣapāda is again told." "Because Saudāsa, who had eaten a Brāhmaṇa in the matter of sexual propriety, was cursed by the Brāhmaṇī." (198.1-2)
199. arjunena anurūpapurohita-saṁpādanaṁ pṛṣṭena gandharveṇa dhaumya-varaṇa-akṣya-anujñā॥1॥gandharvāya āgneyāstra-dānam॥2॥utko catīrthe pāṇḍavaiḥ dhaumyasya paurohitrye varaṇam॥3॥
By Arjuna, a suitable priest is obtained; by the questioned Gandharva, Dhaumya's selection and the inquiry's permission (are given). The Agneya weapon is given to the Gandharva. Also, at the sacred place Utka, the Pāṇḍavas choose Dhaumya for priesthood.
200. madhyemārgaṃ āgatasya vyāsasya ājñayā pāṇḍavānāṃ drupadapurapraveśaḥ॥1॥teṣāṃ kumbhakāragṛhe vāsaḥ, bhaikṣavṛttiśca॥2॥draupadyāḥ svayaṃvaranirmāṇakāraṇakathanaṃ॥3॥drupadena kṛtāṃ svayaṃvaraghoṣaṇāṃ śrutavatāṃ kṣatriyādīnāṃ āgamanaṃ॥4॥sarveṣāṃ ucite sthāne upaveśanaṃ pāṇḍavānāṃ brāhmaṇamadhye upaveśanaṃ॥5॥maṅgalasnātāyāḥ svalaṅkṛtāyā draupadyā raṅgamadhye āgamanaṃ॥6॥dhṛṣṭadyumnena lakṣyavedhapaṇakathanam॥7॥
By Vyāsa’s command, the Pāṇḍavas, having arrived by the middle way, enter Drupada’s city. They stay in a potter’s house and live by begging. The reason for the construction of Draupadī’s svayaṃvara is explained. After Drupada announces the svayaṃvara, upon hearing the proclamation, the kṣatriyas and others arrive. All are seated in their proper places; the Pāṇḍavas are seated among the Brāhmaṇas. Draupadī, having had an auspicious bath and adorned herself, enters the arena. Dhṛṣṭadyumna announces the terms of the archery contest for striking the target.
201. raṅge āgatānāṃ rājñāṃ nāmakathanam॥1॥
201. On the stage, the announcement of the names of the arriving kings. (1)
202. brāhmaṇamadhyasthān pāṇḍavān vijñāya śrīkṛṣṇena balarāmāya kathaṃ na ॥1॥ dhanurdarśanenaiva keṣāṃcid rājñāṃ dhanuḥpūraṇe niraśat ॥2॥ śiśupālādīnāṃ dhanuḥpūraṇe bhaṅgaḥ ॥3॥ arjunasya dhanuḥpūraṇe eṣaṇā ॥4॥
Śrīkṛṣṇa, having recognized the Pāṇḍavas standing among the Brahmanas, said to Balarāma, "Why not tell (him)?" Some kings failed even by merely seeing the bow when trying to string it. Śiśupāla and others broke (it) in their attempt to string the bow. Arjuna made an attempt at stringing the bow.
203. dhanur āropaṇārtham utthita-m arjunaṃ prati brāhmaṇānāṃ śubhāśaṃsanam ॥1॥ arjunena dhanur āropaṇa-pūrvakaṃ lakṣya-vedhaḥ ॥2॥ draupadyā arjuna-kaṇṭhe mālāprakṣepaḥ ॥3॥
203. Arjuna rises to string the bow; the Brāhmaṇas offer their blessings to him. Arjuna strings the bow and strikes the target. Draupadī throws the garland onto Arjuna's neck.
204. krodhād rājasu drupadaha-nan-artham āgateṣu rājasaṁmukhe bhīmārjunayoḥ sajjībhūya sthitayoḥ satoḥ kṛṣṇa-balarāmayoḥ saṁvādaḥ॥1॥
204. The conversation of Kṛṣṇa and Balarāma when, from anger, in the royal assembly, Bhīma and Arjuna, having come for the purpose of burning Drupada, stood ready. (1)
205. arjunena karṇaparājayaḥ॥1॥bhīmena karṇaparājayaḥ॥2॥yudhiṣṭhirādibhir duryodhanādiparājayaḥ॥3॥punar yuddhāya kṛtaniścayānāṃ rājñāṃ śrīkṛṣṇavākyena yuddhodyogād viramya svasvālaya-gamanam॥4॥draupadyā saha bhīmarjunayoḥ kulālagṛhapraveśaḥ॥5॥
The defeat of Karṇa by Arjuna; the defeat of Karṇa by Bhīma; the defeat of Duryodhana and others by Yudhiṣṭhira and his brothers; again, although the kings had resolved to fight, at the words of Śrī Kṛṣṇa they ceased military preparations and returned to their own homes; together with Draupadī, Bhīma and Arjuna entered the potter’s house.
206. bhīmārjunāśyāṃ draupadyāḥ bhikṣetyāvedane kuntyā pañcānāṃ saha bhojanānujñā॥1॥paścāt draupadīdarśanena cintānvitāyāṃ kuntyāṃ yudhiṣṭhirārjunayoḥ saṃvādaḥ॥2॥dvaipāyanavacaḥsmaraṇena sarveṣāṃ draupadī bhāryeti yudhiṣṭhiraniścayaḥ॥3॥janamejayena kṛṣṇasya kārmukānāropaṇe kāraṇapraśne pāṇḍavārthamiti vaiśampāyanasyottaram॥4॥kulālaśālāṃprati śrīkṛṣṇasyāgamanam॥5॥
(206.) When Bhīma and Arjuna were eating, on Draupadī’s saying 'alms', Kuntī permitted all five to eat together. Afterwards, having seen Draupadī, Kuntī became anxious, and there was a conversation between Yudhiṣṭhira and Arjuna. Remembering Dvaipāyana’s words, Yudhiṣṭhira decided that Draupadī would be the wife of all. When Janamejaya asked why Kṛṣṇa strung the bow, Vaiśampāyana answered that it was for the sake of the Pāṇḍavas. Then, Śrī Kṛṣṇa arrived at the potter’s house. (1)(2)(3)(4)(5)
207. pāṇḍavāvāse dhṛṣṭadyumnasya nilīyāvasthānam॥1॥ bhīmādyānītasya bhaikṣasya kuntyājñayā draupadyā pariveṣaṇam॥2॥ sarvaṃ pāṇḍavavṛttāntaṃ jñātvā dhṛṣṭadyumnasya pratinivartanam॥3॥
In the Pāṇḍavas' abode, Dhṛṣṭadyumna's concealment; Draupadī serves the alms brought by Bhīma and others on Kuntī's order; after learning all about the Pāṇḍavas' situation, Dhṛṣṭadyumna returns. (207)
208. dhṛṣṭadyumnavārtāṃ śrutavatā drupadena tattvavivitsayā pāṇḍavānprati purohitapreṣaṇam॥1॥
Drupada, having heard the news about Dhṛṣṭadyumna and wishing to know the truth, sent his priest to the Pāṇḍavas. (208-1)
209. kuntyā saha pāṇḍavānāṃ drupadagṛhagamanaṃ॥1॥parīkṣaṇārthaṃ drupadena anekavidhavastūpaharaṇam॥2॥draupadyā saha kuntyā antaḥpurapraveśaḥ॥3॥bhojanānantaraṃ pāṇḍavānāṃ sāṅgrāmikavastupūrṇapradeśe praveśaḥ॥4॥
209. Kuntī and the Pāṇḍavas go to Drupada's house. To test them, Drupada brings various objects. Draupadī and Kuntī enter the inner chambers. After the meal, the Pāṇḍavas enter the area filled with weapons and war gear.
210. drupadapraśnānantaraṃ yudhiṣṭhireṇa sveṣāṃ pāṇḍavatvakathanam॥1॥draupadyāḥ pañcapatnītvé drupadasya vivādaḥ॥2॥vyāsāgamanam॥3॥
210. After Drupada's questions, Yudhishthira states their identity as Pāṇḍavas. (1) Drupada disputes Draupadī being wife to five men. (2) Vyāsa arrives. (3)
211. ekasyāḥ bahubhāryātve śaṅkamānān drupadādīn prati vyāsena svasvābhiprāyakathanānujñā॥1॥ drupadādibhiḥ svasvamate kathite vyāsenāsya vivāhasya dharmyavkathanaṃ॥2॥
211. When Drupada and others doubted the prospect of one woman having many husbands, Vyāsa gave them leave to express their individual opinions. 1. After Drupada and the others had stated their views, Vyāsa explained the righteousness of this marriage. 2.
212. indrasenāparanāmnyā nālāyanyā upākhyānārambhaḥ-nālāyanyā sthavirasya patyurmaudgalyasya ārādhanam॥1॥tuṣṭena maudgalyena nālāyanīprārthanayā''tmanaḥ pañcarūpasvīkāreṇa tasyāṃ ramaṇam॥2॥tayoḥ svargādilokeṣu nānārūpeṇa ramaṇam॥3॥saiva nālāyanī tava duhitā jāteti drupadaṃ prati vyāsasyoktiḥ॥4॥
212. The story of Nālāyanī, also known as Indrasenā, begins—Nālāyanī propitiated her elder husband, Maudgalya. (1) Pleased by her, Maudgalya, at Nālāyanī's request, assumed five forms of himself and enjoyed with her. (2) The two enjoyed themselves in various forms in heavenly and other worlds. (3) That very Nālāyanī, Vyāsa said to Drupada, became your daughter. (4)
213. kathaṃ nālāyanī matputrī jāteti vyāsaṃ prati drupadasya praśnaḥ॥1॥punarnālāyanīkathākathanaṃ॥2॥kāmopabhogaviraktena maudgalyena kāmātṛptāyāḥ nālādanyāḥ pañcapatitvaśāpaḥ॥3॥nālāyanyā rudram uddiśya tapaḥkaraṇam॥4॥nālāyanyā patiṃ dehīti pañcakṛtvaḥ prārthitena rudreṇa anyajanmani pañca te patayo bhaviṣyantīti varadānam॥5॥punaḥ rudrāt ni kautpavaraprāptiḥ॥6॥tvayi gaṅgājalasthāyāṃ tatrāgamiṣyantam indram ānayetī nālāyanīṃ prati rudrasyājñāpanam॥7॥
213. Drupada questions Vyāsa: "How did Nālāyanī become my daughter?" Again, Nālāyanī's story is recounted. As Maudgalya, uninterested in pleasure, leaves the unsatisfied Nālāyanī and curses her to have five husbands. Nālāyanī performs austerities directed toward Rudra. When she implores Rudra five times to grant her a husband, Rudra grants a boon that she will have five husbands in another birth. Again, she receives a special boon from Rudra. When you dwell in the waters of the Ganga, bring Indra there as he arrives — this is Rudra's command to Nālāyanī.
214. pañce upākhyānaprārambhaḥ॥1॥naimiśāraṇye devair ārabdhe satre yamasya śāmitrakarmaṇi vyāpṛtatvāt loke prajābāhulyam dṛṣṭvā tatparijihīrṣayā devair brahmasamīpagamanam॥2॥brahmājñayā punar naimiśāraṇyaṃ gatasya gaṅgāyāṃ puṇḍarīkaṃ dṛṣṭvā tajjihīrṣayā gatasya indrasya tatra rudantāḥ striyaḥ darśanam॥3॥tāmanugacchatendreṇa parvatavivare pūrveṣāṃ caturṇām indrāṇāṃ darśanam॥4॥balarāmakeśavadraupadyādīnāmutpattikathā॥5॥vyāsadattadivyadṛṣṭer drupadasya pāṇḍavadraupadīpūrvarūpadarśanam॥6॥draupadyā avyavahitapūrvajanmavṛttāntakathanam॥7॥
214. In the fifth section, the beginning of the narrative: In Naimisharanya, when the sacrifice was commenced by the gods, because Yama was engaged as the arbitrator and the world saw an abundance of people, desiring to diminish that, the gods went to Brahma. By Brahma's command, again, someone went to Naimisharanya; having seen Puṇḍarīka in the Ganga and desiring to obtain it, Indra went there and saw weeping women. Following them, Indra saw four previous Indras in a mountain cave. Next is the origin story of Balarama, Keshava, Draupadi, and others; the vision (by Vyasa's divine sight) of Drupada regarding the previous forms of the Pandavas and Draupadi; and Draupadi's narration of her uninterrupted previous birth story.
215. yudhiṣṭhirādīnāṃ krameṇa draupadyāḥ pāṇigrahaṇam॥1॥
The marriage (hand-taking) of Draupadī by Yudhiṣṭhira and the others, in order. (215-1)
216. draupadīṃprati kuntayā āśīrvādaḥ॥1॥śrīkṛṣṇapreṣitalaṃkārādīnāṃ pāṇḍavaiḥ svīkāraḥ॥2॥
216. Kuntī's blessing to Draupadī. (1) The Pāṇḍavas accept the ornaments and other items sent by Śrī Kṛṣṇa. (2)
217. cāradvārā pāṇḍavavivāhādivṛttāntaśravaṇena anyaiḥ rājabhiḥ bhīṣmadhṛtarāṣṭrādīnāṃ dhikkāraḥ॥1॥dhārtarāṣṭraiḥ pāṇḍavānprati mantrālocanaṃ॥2॥pāṇḍavā hantavyā iti śakuneruktiḥ॥3॥pāṇḍavānāṃ hantumaśakyatvāttaiḥ saha sandhiḥ kartavya iti saumadatteruktiḥ॥4॥
217. Through spies, when other kings heard about the marriage and related events of the Pāṇḍavas, Bhīṣma, Dhṛtarāṣṭra, and the others were censured. The sons of Dhṛtarāṣṭra held deliberations regarding the Pāṇḍavas. Śakuni declared, “The Pāṇḍavas should be killed.” But since slaying the Pāṇḍavas was not possible, Saumadatta asserted that an alliance should be made with them. (217-1–4)
218. pāṇḍavā hantavyā eveti karṇasyoktiḥ॥1॥pāñcālanagaraṃ prati yuddhārthaṃ duryodhanādīnāṃ gamanam॥2॥taiḥ saha yoddhuṃ sapāṇḍavasya drupadasyāgamanam॥3॥karṇajayadrathābhyāṃ sumitrapriyadarśanayor vadhaḥ॥4॥arjunena karṇajayadrathaputrayor vadhaḥ॥5॥karṇaduryodhanādīnāṃ parājayaḥ॥6॥parājitānāṃ teṣāṃ hāstinapuragamanam॥7॥kṛṣṇabalarāmayoḥ pāñcālapure vāsaḥ॥8॥
218. "The Pāṇḍavas are to be slain"—this is Karṇa's statement. (1) Duryodhana and others go to the city of the Pāñcālas for battle. (2) Drupada, together with the Pāṇḍavas, arrives to join them in the fight. (3) Karṇa and Jayadratha kill Sumitra and Priyadarśana. (4) Arjuna kills the sons of Karṇa and Jayadratha. (5) Karṇa, Duryodhana, and others are defeated. (6) Those who are defeated return to Hastinapura. (7) Kṛṣṇa and Balarāma reside in the Pāñcāla city. (8)
219. vidurāt jñāta-pāṇḍava-vṛttāntena dhṛtarāṣṭreṇa draupady-ānayana-artham-ājñāpanam॥1॥dhṛtarāṣṭra-samīpe karṇa-duryodhanayoḥ bhāṣaṇam॥2॥
219. On learning the news of the Pāṇḍavas from Vidura, Dhṛtarāṣṭra orders for Draupadī to be brought. (1) In the presence of Dhṛtarāṣṭra, Karṇa and Duryodhana have a conversation. (2)
220. dhṛtarāṣṭra-duryodhana-saṃvādaḥ ॥1॥
220. The Dialogue between Dhṛtarāṣṭra and Duryodhana (1).
221. duryodhanaṃ prati karṇona uktaṃ śrutavato dhṛtarāṣṭrasya bhīṣmādibhiḥ saha mantraṇam॥1॥
Meeting together with Bhīṣma and others, the counsel of Dhṛtarāṣṭra after hearing what Karṇa spoke to Duryodhana. (1)
222. bhīṣmeṇa duryodhanādisamīpe pāṇḍavekṣyo'rdharājyaṃ dātavyamiti svābiprāyakathanam॥1॥
(222) Bhīṣma, in the presence of Duryodhana and others, declares his own opinion that half the kingdom should be given to the Pāṇḍavas. (1)
223. pāṇḍavāḥ saṃvibhājyā iti droṇavacanam॥1॥ tad-virodhi-tayā karṇena ambuvīca-vṛttānta-kathanam॥2॥ mad-uktam na kriyate cet kuravaḥ vinaṅkṣyantīti droṇena uktiḥ॥3॥
223. Droṇa says that the Pāṇḍavas are to be distributed (divided). In opposition to that, Karṇa narrates the Amuvīca incident. Droṇa also declares: "If my advice is not followed, the Kurus will perish." (1)-(3)
224. bhīṣmadroṇābhyām uktam eva avaśyam karaṇīyam pāṇḍavā jetuṃ na śakyāḥ duryodhanādīnāṃ vacanaṃ mā kuru iti dhṛtarāṣṭraṃ prati vidurasya uktiḥ॥1॥
This is Vidura's statement to Dhṛtarāṣṭra: "What was indeed spoken by Bhīṣma and Droṇa must certainly be done. The Pāṇḍavas cannot be defeated; do not follow the words of Duryodhana and his companions." (1)
225. dhṛtarāṣṭrājñayā vidurasya drupadanagaragamanaṃ॥1॥tatra śrīkṛṣṇādīnāṃ samīpe dhṛtarāṣṭrasandeśakathanaṃ॥2॥
225. Vidura goes to Drupada's city by the command of Dhṛtarāṣṭra. There, in the presence of Śrīkṛṣṇa and others, he delivers Dhṛtarāṣṭra's message. (1)(2)
226. pāṇḍavānāṃ hāstinapuragamanamprati śrīkṛṣṇadrupadayoraśyanujñā॥1॥pṛthāvidurasaṃvādaḥ॥2॥prasthitānāṃ pāṇḍavānāṃ drupadena pāribarhadānam॥3॥pratyudgamanāyāgataih kauravaiḥ saha pāṇḍavānāṃ bhīṣmādivandanapuraḥsaraṃ gṛhapraveśaḥ॥4॥
226. Śrī Kṛṣṇa and Drupada give their consent for the Pāṇḍavas to go to Hastinapura. (1) The dialogue between Pṛthā and Vidura. (2) As the Pāṇḍavas set forth, Drupada presents them with gifts. (3) The Kauravas, having come to greet them, enter the house together with the Pāṇḍavas, paying respects first to Bhīṣma and others. (4)
227. draupadyā namaskṛtayā gāndhāryā tadrūpadarśanena tasyāḥ svaputramṛtyutvavitarkaḥ॥1॥dhṛtarāṣṭreṇa yudhiṣṭhirasya dharmarājye'bhiṣekaḥ॥2॥pāṇḍavānāṁ khāṇḍavaprasthagamanam॥3॥śrīkṛṣṇacintitenendreṇa viśvakarmaṇaḥ preṣaṇam॥4॥viśvakarmaṇā indraprasthapuranirmāṇam॥5॥tatrāgatānāṁ sarveṣāṁ visarjanam॥6॥
227. When Draupadī saluted Gāndhārī, seeing her form, Gāndhārī reflected on the mortality of her own son. (1) Dhṛtarāṣṭra consecrated Yudhiṣṭhira as the righteous king. (2) The Pāṇḍavas departed to Khāṇḍavaprastha. (3) Indra, by the deliberation of Śrī Kṛṣṇa, sent Viśvakarman. (4) Viśvakarman built the city of Indraprastha. (5) All those who had assembled there were dismissed. (6)
228. pāṇḍavānāṃ samīpe nāradāgamanaṃ॥1॥
228. The arrival of Nārada near the Pāṇḍavas. (1)
229. sundopasundakathā--sundopasundayor brahmaṇo varalābhaḥ॥1॥
229. The story of Sundā and Upasunda—how Sundā and Upasunda received a boon from Brahmā. (1)
230. sundopasundayoḥ digvijayaḥ kurukṣetre nivāsaś ca॥1॥
230. The conquest of all directions by Sunda and Upasunda, and their residence in Kurukṣetra. (1)
231. sundopasundakṛtopadravaṃ nivedya devādibhiḥ prārthitena brahmaṇā ājñaptena viśvakarmaṇā tilottamāsṛṣṭiḥ॥1॥tilottamayā brahmājñāsvīkāraḥ॥2॥
231. The gods and others, after informing about the disturbance caused by Sunda and Upasunda, at the request of Brahmā and by the order of Viśvakarman, (there was) the creation of Tilottamā. (1) By Tilottamā, Brahmā's command was accepted. (2)
232. sundopasundalamīpe tilottamāyā āgamanam॥1॥tasyāṃ sakāmayostayoḥ parasparaṃ gadāprahāreṇa maraṇam॥2॥tilottamāyā brahmaṇā varadānam॥3॥nāradoktām imāṃ kathāṃ śrutavadbhiḥ pāṇḍavaiḥ tatsamakṣaṃ draupadīviṣaye samayakaraṇam॥4॥
232. The arrival of Tilottamā near Sunda and Upasunda. (1) In her presence, the two desirous brothers meet mutual death by striking each other with maces. (2) Brahmā grants a boon to Tilottamā. (3) The Pāṇḍavas, having heard this story as narrated by Nārada, make an agreement regarding Draupadī in their presence. (4)
233. taskaraiḥ kasyacid brāhmaṇasya goharaṇam॥1॥ coritānāṃ gavāṃ pratyājihīrṣayā dhanur-grahaṇārthaṃ draupadī-yudhiṣṭhira-adhiṣṭhite āyudhāgāre arjunasya praveśaḥ॥2॥ coreśyaḥ pratyāhṛtā gāḥ brāhmaṇāya dattvā yathāsamayaṃ arjunasya tīrthayātrā॥3॥
233. The theft of a brāhmaṇa's cows by thieves. To recover the stolen cows, Arjuna enters the armoury, managed by Draupadī and Yudhiṣṭhira, to take up his bow. After recovering the cows from the thieves, Arjuna returns them to the brāhmaṇa at the proper time, and then undertakes a pilgrimage. (233)
234. brāhmaṇaiḥ saha tīrthānyaṭato'rjunasya snānārthaṃ gaṅgāyām avataraṇam॥1॥ tatra ulūpyā nāgakanyayā gṛhītasya arjunasya nāgalokagamanam॥2॥ saṃvāda-pūrvakam ulūpyāḥ parigrahaḥ॥3॥ irāvata utpattiḥ॥4॥ arjunaṃ punar gaṅgādvāram upanīya ulūpyā svalokagamanam॥5॥
234. Wandering to holy places along with Brahmins, Arjuna enters the Gaṅgā to bathe. There, he is seized by Ulūpī, the serpent maiden, and taken to the Nāga world. After a conversation, Ulūpī unites with him. Irāvata is born. Ulūpī then brings Arjuna back to the bank of the Gaṅgā and returns to her own world.
235. arjunasya maṇalūragrāmagamanam॥1॥putrikāputrakadharmeṇa citrāṅgadāparigrahaḥ॥2॥
Arjuna went to the village of Maṇalūra. Through the rule of daughter-inheritance, Citrāṅgadā was accepted (by him) as wife.
236. Saubhadra-tīrthe snānārtham avatīrṇasya Arjunasya grāheṇa grahaṇam॥1॥ jalād uddharaṇena grāha-rūpaṃ parityajya nārī-rūpaṃ prāptayā vargānāmnayā svaprabhr̥tīnāṃ brāhmaṇena śāpadaana-kathanam॥2॥
236. At Saubhadra tīrtha, when Arjuna descended for bathing, he was seized by a crocodile. (1) Upon being lifted from the water, the crocodile form was abandoned and a female form was obtained by Varga, who, along with her companions, recounted to Arjuna the story of the curse given to them by a Brāhmaṇa. (2)
237. prasāditena brāhmaṇena kṛtasya śāpamocanaprakārasya, nāradanideśenaitattīrthāgamanasya ca arjunaṃprati vargayā kathanam॥1॥ etatkathāṃ śrutavatā arjunena grāharūpāṇābhavaśiṣṭānāṃ catasṛṇāmapyapsarasāṃ tattattīrthebhya uddharaṇena tāsāṃ svasvarūraprāptiḥ॥2॥ punarmaṇalūramāgatya tatra citrāṅgadāyāṃ jātaṃ babhruvāhananāmānaṃ svaputraṃ ca svaśvaśure samarppya arjunasya gokarṇakṣetragamanam॥3॥
237. At the request of the pleased brāhmaṇa, Varga narrated to Arjuna the manner in which the curse was removed and the pilgrimage undertaken as instructed by Nārada. After Arjuna heard this story, he rescued the four nymphs who remained in aquatic forms at those holy places, restoring them to their true forms. Then, returning to Maṇalūra, Arjuna entrusted his own son, Babhrūvāhana, born of Citrāṅgadā, to his father-in-law and proceeded to the sacred place of Gokarṇa.
238. arjunasya prabhāsatīrthagamanam॥1॥tatra smṛtipathāgatasubhadrārūpalāvaṇyādikaṃ cintayato'rjunasya parivrājakaveṣasvīkāreṇa tasyā haraṇe niścayaḥ॥2॥arjunasya cintitajñānena hasatā śrīkṛṣṇena saha śāyinīyā satyabhamayā hāsakāraṇe pṛṣṭe tāṃ prati arjunavṛttāntakathanaṃ॥3॥satyabhāmāṃ śayane vihāya ekākinā śrīkṛṣṇena prabhāsatīrthaṃprati prasthānam॥4॥cāramukhena arjunasya tatrāgamanaṃ śrutvā kṛṣṇasya tatrāgamanaṃ॥5॥arjunena saṃbhāpya kṛṣṇasya dvārakāṃprati punarāgamanaṃ॥6॥
(238) Arjuna's journey to the Prabhasa pilgrimage. There, while Arjuna is recalling Subhadra's form, beauty and so on, he decides to abduct her by adopting the guise of an ascetic. With the knowledge conceived by Arjuna, when Śrī Kṛṣṇa, lying with Satyabhama, smiles, and when Satyabhama asks him the reason for his laughter, he narrates Arjuna's story to her. Leaving Satyabhama on the bed, Śrī Kṛṣṇa sets out alone towards the Prabhasa pilgrimage. On hearing from an agent about Arjuna's arrival there, Kṛṣṇa also comes there. After conversing with Arjuna, Kṛṣṇa returns again to Dvaraka.
239. ravaitaka-parvataṃ prati utsava-artham kṛṣṇādīnām gamanam॥1॥tatra kṛṣṇasya parivrājaka-rūpa-arjuna-darśanam॥2॥subhadrā-darśanena tasyām saṃjāta-hṛcchayasya arjunasya yati-rūpeṇa subhadrā-haraṇe kṛṣṇa-anujñā-lābhaḥ॥3॥dūtena nivedita etad-vṛttāntena sa-parivāreṇa yudhiṣṭhireṇa abhyanujñānam॥4॥
239. Kṛṣṇa and others go to the Raivataka mountain for a festival. There, Kṛṣṇa sees Arjuna disguised as a wandering ascetic. Arjuna, having developed a desire for Subhadrā upon seeing her, obtains Kṛṣṇa’s consent to carry her off while in ascetic guise. This event having been informed to Yudhiṣṭhira by a messenger, he grants his approval along with his family. (239)
240. dvārakāyā upavane vasataḥ yatirūpasyārjutasya raivatakaparvatātpratinivṛttairyādavairdarśanam॥1॥yatinivāsaviṣaye yādavai pṛṣṭe subhadrāgṛhe vasatviti rāmoktiḥ॥2॥
While Arjuna, in the form of an ascetic, was residing in the garden of Dvārakā, the Yādavas, having returned from Raivataka mountain, saw him. When the Yādavas asked concerning the ascetic's residence, Rāma said, "Let him stay in Subhadrā's house." (240-1,2)
241. yateḥ subhadrāgṛhe kṛṣṇena sthāpanam॥1॥ śrutapūrvapārthalakṣaṇadarśanena imaṃ yatiṃ arjunaṃ śaṅkamānāyāḥ subhadrāyāḥ yatiṃ prati arjunādikuśalapraśnaḥ॥2॥ arjunena tatve kathite mohitāyāṃ subhadrāyāṃ rukmiṇyā śvaśrūsamīpe tadvṛttakathanam॥3॥ vāsudevānumatyā devakyā subhadrāśvāsanam॥4॥ gūḍhaṃ subhadrāyā vivāhacikīrṣayā kṛṣṇena mahādevapūjāvyājena sarvayādavaiḥ saha antardvīpagamanam॥5॥
1. Kṛṣṇa installed the ascetic (Arjuna) in Subhadra’s house. 2. When Subhadra, having previously heard of Arjuna’s marks, recognized the ascetic and doubted, she questioned him about Arjuna’s welfare. 3. When Arjuna revealed his identity, and as Subhadra was bewildered, Rukmini described the situation before her mother-in-law. 4. With Vāsudeva’s consent, Devakī consoled Subhadra. 5. Desiring to marry Subhadra, Kṛṣṇa secretly, under the pretext of worshipping Mahādeva, went with all the Yādavas to the inner island.
242. Subhadrāvivāhaḥ॥1॥
The marriage of Subhadrā. (242-1)
243. kṛṣṇaratam āsthāya subhadrayā saha arjunasya khāṇḍavaprasthaṃ gantuṃ yatnaḥ॥1॥
Arjuna, together with Subhadrā, made the effort to go to Khāṇḍavaprastha by mounting Krishna's chariot. (243-1)
244. dvārakāyā bahirnirgacchato'rjunasya vipṛthunā yuddham॥1॥vipṛthuṃ jitvā'rjunasya khāṇḍavaprasthaṃprati gamanam॥2॥yuddhodyuktānāṃ yādavānāṃ balarāma-vākyān nivṛttiḥ॥3॥balasya krodhaḥ॥4॥
244. As Arjuna exited from Dvārakā, he fought a battle with Vipṛthu (1). After defeating Vipṛthu, Arjuna proceeded towards Khāṇḍavaprastha (2). The Yādavas, who were ready for battle, stood down at Balarāma's words (3). Bala (Balarāma) became angry (4).
245. kṛṣṇena balarāma-sāntvanam॥1॥ arjunaṃ pratyānetuṃ yādavānāṃ gamanam॥2॥ vipṛthu-vākyād durjanam dūragatam jñātvā teṣāṃ pratinivartanam॥3॥ subhadrayā saha arjunasya khāṇḍavaprastha-gamanam॥4॥
245. Kṛṣṇa consoles Balarāma. (1) The Yādavas set out to bring back Arjuna. (2) Upon hearing Vṛthu's words and learning that the wicked person had gone far, they (the Yādavas) return. (3) Arjuna goes to Khāṇḍavaprastha together with Subhadrā. (4)
246. arjunena subhadrāyāḥ gopīveṣeṇa draupadī-samīpa-preṣaṇam॥1॥kṛtanatiṃ subhadrāṃ prati pṛthā-draupadībhyāṃ āśīrvādaḥ॥2॥svapuraṃ praviṣṭena arjunena bhrātṛśyaḥ svakṛta-tīrthayātrā-vṛttānta-kathanaṃ॥3॥
246. Arjuna, disguising Subhadrā as a cowherdess, sends her to Draupadī. Having offered respects to Subhadrā, Kuntī and Draupadī bless her. Upon entering his city, Arjuna narrates the story of his pilgrimage to his brothers. (1) (2) (3)
247. kṛṣṇānumatyā'rjunaḥ subhadrāṃ jahāreti paurāṇāmūhaḥ॥1॥arjune indraprasthaṃ prāptaṃ jñātvā yādavaiḥ saha śrīkṛṣṇasya indraprasthaṃ pratyāgamanam।2।āgatāñśrīkṛṣṇādīñśrutvā yudhiṣṭhirasya pratyudgamanam teṣāṃ satkāraśca।3।vaivāhika-mahotsava-karaṇam।4।pāribarhadānam।5।kañmacit kālaṃ tatroṣitānāṃ kurubhiḥ pūjitānāṃ balarāmādīnāṃ dvārakāṃ prati gamanam।6।abhimanyūt-pattiḥ।7।draupadyāḥ yudhiṣṭhirādiśyaḥ pañcaputrotpattiḥ teṣāṃ vidyāśyāsaśca।8।
The rumor among the citizens was that Arjuna abducted Subhadrā with Kṛṣṇa's consent. When Arjuna reached Indraprastha, Śrī Kṛṣṇa, along with the Yādavas, returned there as well. Hearing of Śrī Kṛṣṇa and others' arrival, Yudhiṣṭhira went out to greet and honor them. The marriage festival was held, and bridal gifts were given. After a while, Balarāma and others, who had been respected by the Kurus during their stay, departed for Dvārakā. Then, Abhimanyu was born. Draupadī gave birth to five sons by Yudhiṣṭhira and his brothers, and those sons studied various branches of knowledge.
248. yudhiṣṭhirasya rājya-paripālana-prakāra-varṇanam॥1॥ tatraiva nivasatā śrīkṛṣṇena saha-arjunasya jalakrīḍā-artham yamunāṃ prati gamanam॥2॥ sa-strī-kayos tayor jalakrīḍā-varṇanam॥3॥ brāhmaṇa-rūpasya agnes tatra āgamanam॥4॥
(248) Description of the way Yudhiṣṭhira governs the kingdom. There, Śrīkṛṣṇa, dwelling together with Arjuna, goes to the Yamunā for water-sport. Description of their water-sport together with their wives. There, Agni arrives in the form of a Brāhmaṇa. (1) (2) (3) (4)
249. punarniveditavighnavṛttāntena brahmaṇā ājñuptasyāgneḥ kṛṣṇārjunauprati āgamanam॥1॥ vaiśampāyanena janamejayaṃprati khāṇḍavadāhakāraṇakathanasamāpanam॥2॥ arjunena divyānāṃ rathāśvadhanurādīnāṃ yācanam॥3॥
249. The arrival of Agni, instructed by Brahmā after recounting the obstacles once more, towards Kṛṣṇa and Arjuna. (1) Vaiśampāyana's completion, narrated to Janamejaya, of the story explaining the reason for the burning of Khāṇḍava. (2) Arjuna's request for the divine chariot, horses, bow, and similar things. (3)
250. punarniveditavighnavṛttāntena brahmaṇā ājñuptasyāgneḥ kṛṣṇārjunauprati āgamanam॥1॥vaiśampāyanena janamejayaṃprati khāṇḍavadāhakāraṇakathanasamāpanam॥2॥arjunena divyānāṃ rathāśvadhanurādīnāṃ yācanam॥3॥
250. The arrival, by Brahman, who had commanded Agni, to Krishna and Arjuna, after the recounting of the obstacles. (1) Vaiśampāyana concludes his narration to Janamejaya about the reason for the burning of Khāṇḍava. (2) Arjuna requests for the divine chariot, horses, bow, and other things. (3)
251. agninā varuṇāt āhṛtānāṃ rathādīnāṃ arjunāya dānam॥1॥ agneḥ khāṇḍavadāhārambhaḥ॥2॥
A gift of chariots and other things brought from Varuṇa by Agni is given to Arjuna. This marks the beginning of Agni's burning of the Khāṇḍava forest.
252. khāṇḍavadāhaṃ dṛṣṭvā trastair devaiḥ prārthitenendreṇa jalavarṣaṇam॥1॥
252. Seeing the burning of Khāṇḍava forest, rain was implored by Indra at the request of the frightened gods. (1)
253. indrābhivṛṣṭasya jalasyārjunena nivāraṇam ॥1॥ putraṃ nigīryākāśamutpatantyāḥ takṣakabhāryāyāḥ arjunena śiraśchedaḥ ॥2॥ indreṇa svakṛtavāyuvarṣamohitādarjunāttakṣakaputraśyāśvasenasya mocanam ॥3॥ pāvakānmumukṣūṇāṃ nāgādīnāṃ māraṇam ॥4॥ indrasya kṛṣṇārjunābhyāṃ yuddham ॥5॥
Arjuna checked the water that Indra poured down. Arjuna beheaded (the son of) Takṣaka's wife, who, having swallowed him, was leaping up toward the sky. At Indra's hand, Aśvasena, son of Takṣaka, was released from Arjuna, who was bewildered by wind and rain of Indra’s own making. Fire destroyed the Nāgas and others wishing for liberation. Indra fought a battle with Kṛṣṇa and Arjuna.
254. deveṣu parājiteṣu aśarīra-vāṇī-śravaṇena indrasya nivṛttiḥ॥1॥ palāyamānaṃ mayaṃ hantum-udyukte śrīkṛṣṇe ātmānaṃ śaraṇāgatasya mayasya arjunena abhayadānam॥2॥ khāṇḍavadāhe'pi aśvasenādīnām-adāhasya vaiśampāyānena kathanam॥3॥
254. When the gods were defeated, Indra withdrew after hearing the bodiless voice. As Maya fled and Śrī Kṛṣṇa prepared to slay him, Arjuna, since Maya had taken refuge with him, granted him protection. Vaiśampāyana also narrates that during the burning of Khāṇḍava, Aśvasena and others escaped unburned. (254-1,2,3)
255. śārṅgakāṇāṃ mocanakāraṇe janamejayena pṛṣṭe vaiśampāyanena mandapālopaākhyānakathanārambhaḥ॥1॥ tapasa pitṛlokaṃ gatasya api anavāptatapaḥphalasya mandapālasya devājñayā prajotpādanārthaṃ punar bhūmāv āgamanam॥2॥ tatra śārṅgyāṃ jaritāyāṃ putracatuṣṭaya utpādanam॥3॥ saputrāṃ jaritām khāṇḍave visṛjya lapitānāmnyā anyayā śārṅgyā saṃgatasya mandapālasya viprarūpāgnidarśanam॥4॥ tasya khāṇḍavad idhakṣāṃ jñātvā putra rakṣaṇārthaṃ stutād agner varalābhaḥ॥5॥
At Janamejaya's inquiry regarding the reason for the release of the Śārṅgakas, Vaiśampāyana begins to narrate the story of Mandapāla. Mandapāla, who had reached the ancestors' world through penance but had not attained its fruit, returns to earth by divine order for the sake of begetting offspring. There, he begets four sons in Jaritā, the Śārṅgī female. Leaving Jaritā and their sons in the Khāṇḍava forest, Mandapāla, after joining with another Śārṅgī named Lapitā, encounters Agni disguised as a Brahmana. Recognizing Agni's intention to burn the Khāṇḍava forest, Mandapāla obtains a boon from the propitiated Agni to protect his sons.
256. prajvalad-agni-darśanena jaritāyāḥ svaputraiḥ saṃvādaḥ॥1॥
256. The conversation between Jaritā and her own sons upon seeing the blazing fire. (1)
257. putraiḥ saha saṁvāda-anantaraṁ jaritāyāḥ sthāna-antara-gamanam॥1॥
257. After conversing together with her sons, Jaritā moves to another place. (1)
258. jaritāryādīnāṃ caturṇāṃ śārṅgakāṇāṃ parasparaṃ saṃvādaḥ॥1॥ stutyā prasannenāgninā tebhyo'bhayadānam॥2॥ śārṅgakāṇāṃ prārthanayā agninā mārjārāṇāṃ dāhaḥ॥3॥
258. The mutual dialogue of the four Śārṅgakas, including Jaritāri. With their praise, the pleased Agni grants them safety. At the Śārṅgakas' request, Agni burns the cats.
259. putrāṁś-cintayantaṁ mandapālaṁ prati lapitāyāḥ sāsūyavacanam॥1॥ agniśānty-anantaraṁ ātmadidṛkṣayā-'āgataṁ mandapālaṁ prati bhāryayā putraiś-ca upālabdhaḥ॥2॥.
259. The envious speech of the one who spoke to Mandapala, who was thinking of his sons. After the fire-pacifying rite, Mandapala, who arrived with the desire to see himself, was reproached by his wife and sons.
260. mandapālasya putrāśvapūrvakaṃ sarvaiḥ sahānyatra gamanam॥1॥devagaṇaiḥ sahāgatasya indrasya kṛṣṇārjunavaradānapūrvakaṃ svalokagamanam॥2॥agniesthānagamanānantaraṃ kṛṣṇārjunamayānāṃ nadīkūla upaveśanam॥3॥
260. Mandapala, along with all his sons and the horse, went elsewhere. Indra, having arrived with the hosts of gods and after granting a boon to Kṛṣṇa and Arjuna, returned to his own world. After going to the site of fire, Kṛṣṇa, Arjuna, and their companions sat on the riverbank.