Adi Parva TOC from Kumbhaghonam Version
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.
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.
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. Now begins the Pauloma section. (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. The origin of Cyavana, the destruction of the demon, and the curse of Bhṛgu on Agni. (1)(2)
7. Due to anger, Agni committed self-annihilation. By Brahmā's consoling words, Agni became contented. (1)(2)
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)
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. The dialogue of Ruru and Ḍuṇḍubha. (1)
11. The deeds of Ḍuṇḍubha. (1)
12. Introduction to the snake assembly of Janamejaya. (1)
13. The narration of Āstīka and Jaratkāru (1). The dialogue of Jaratkāru and his ancestors (2).
14. The marriage of Jaratkāru with Vāsuki's sister. (1)
15. The origin of Āstīka. (1) In summary, the account of the release of the serpent as well. (2)
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) Discussion among the gods on the subject of the churning of nectar, by the command of the Blessed Lord. (1)
The pot of amṛta (nectar) was given by Mohinī (the enchantress) while the daityas were deluded. (1)
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. The wager between Kadru and Vinatā; Kadru's curse upon the serpents; Brahmā's bestowal of anti-poison knowledge to Kaśyapa. (20)
21. The going of Kadru and Vinatā to see Uccaiḥśravas. (1)
By the instruction of their mother, the serpents twined themselves around the tail of Ucchaiḥśravas. (1)
23. The origin of Garuḍa. (1) In response to the praise made by the gods, Garuḍa withdrew his own radiance. (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)
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.
Rainfall was caused by the pleased Indra as a result of praise. (26-1)
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)
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.) 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. 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. 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. There was a battle between the gods and Garuḍa, in which the gods were defeated. (1)
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. 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. The narration of the names of serpents. (1)
Śeṣa received from Brahmā the boon and the command to support the earth. (36-1)
Consideration of the mantra of the serpents for the removal of the mother’s curse. (1)
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)
Protection of Jaratkāru by the sister of Vāsuki, guided by the instruction of Elāpatrā. (39-1)
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).
Parīkṣit was cursed by Śṛṅgi, the sage's son. (41-1)
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)
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. After Parīkṣit's death, his son Janamejaya is consecrated as king. (1) The marriage of Vapuṣṭamā. (2)
45. The seeing of the forefathers of Jaratkāra, and their speaking. (1)
46. Jaratkāru, after conversing with his own ancestors, seeks a wife. (1)
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. The conversation between Vāsuki and his sister. The origin of Āstīka. The explanation of that name. (1) (2) (3)
49. Through the dialogue between Janamejaya and his minister, the narration of incidents is retold after further examination. (1)
50. In the empty forest: narration of how the incident concerning ascetic Kāśyapa was realized. (1)
51. Janamejaya’s vow for the snake sacrifice; preparation of ritual materials; taking of initiation. (1–3)
A serpent falls into fire. (52-1)
53. The narration of the names like ṛtvik and others; Indra comforts Takṣaka; Vāsuki converses with his own sister.
54. The taste (character) of Āstīka's own mother; Vāsuki’s consolation; (1) Āstīka’s journey to the snake-sacrifice. (2)
55. The praise of Janamejaya's sacrifice composed by Āstīka. (1)
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. The account of the names of the nāgas who were slain in the snake-sacrifice. (1)
58. The sacrifice concludes by granting a boon to Āstīka. (1) When Āstīka returns, he obtains a boon for the serpents. (2)
59. The vow of the son of a sūta to narrate the Bhārata. (1)
60. Appendix to the Bhārata story (1)
61. The narration of the Mahābhārata story, condensed by Vaiśampāyana for Janamejaya. (1)
62. Praise of the Bhārata; (1) Statement of the result of hearing and other acts regarding it; (2)
63. Statement of the Pūru dynasty. (1)
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).
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. The narration of the lineage of Dakṣa’s daughters, starting from Aditi. (1)
Narration of the lineage beginning with the sages. (67-1)
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) The narration of the Kuru lineage. (1) The story of Yayāti in brief. (2)
(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)
A dispute arose between Kacha and Devayānī, since Devayānī pleaded for self-marriage with him. Kacha and Devayānī mutually cursed each other.
(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. Dialogue between Śukra and Devayānī. (1)
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. 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.
The birth of a son to Devayānī. In the ashoka grove, the birth of a son to Śarmiṣṭhā from union with Yayāti.
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.
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. 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. Yayāti's ascent to heaven. (1)
81. Dialogue between Indra and Yayāti. (1)
82. The fall of Yayāti from heaven and the question of Aṣṭaka. (1)
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. After the dead have experienced the enjoyments of heaven and similar realms, an explanation of the manner of rebirth. (1)
85. The reply to Yayāti’s question about the eightfold subjects concerning the āśramas beginning with brahmacarya. (1)
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. 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. Narration of the Pūru lineage. (1)
89. The beginning of the episode of Śakuntalā. (1)
90. Duṣyanta's going to the forest for the purpose of hunting. (1)
91. On the occasion of hunting, Duṣyanta goes to Kaṇva's hermitage. (1)
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. The narrative of the birth of Śakuntalā from Viśvāmitra in Menakā. (1)
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. The birth of Śakuntalā’s son. (1) He receives the name 'Sarvadamana.' (2)
(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. Śakuntalā, with her son, approaches Duṣyanta. The conversation of the two. (1) (2)
98. A dispute with Duṣyanta, who did not acknowledge his marriage to Śakuntalā. (1)
99. The dispute between Duṣyanta and Śakuntalā. (1)
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. The narration of the deeds of Bharata. (1) And narration of that lineage. (2)
102. The story of Mahābhiṣak; the curse of Mahābhiṣak and Gaṅgā; the dialogue between the eight Vasus and Gaṅgā;
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. The marriage of Gaṅgā and Śāntanu took place after an agreement. (1)
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.
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. 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. 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. 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. The narration of Ambā's life story in brief. (1)
111. The marriage of Vicitravīrya to Ambikā and Ambālikā. (1) The death of Vicitravīrya. (2)
Bhīṣma, being appointed by Satyavatī for the procreation of sons with Vicitravīrya's wives, Ambikā and Ambālikā, did not accept (the commission). (1)
113. The legend of the sage Dīrghatamas. (1)
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.
Dhṛtarāṣṭra was born from Vyāsa through Ambikā. Pāṇḍu was born through Ambālikā. Vidura was born through Ambikā's maid. (115)
116. The story of Māṇḍavya. (1) Māṇḍavya was impaled on a stake by the king's command. (2)
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. For some time, after Bhīṣma had administered the kingdom, Pāṇḍu was anointed as king. (1)
Dialogue between Bhīṣma and Vidura regarding Dhṛtarāṣṭra’s marriage. Dhṛtarāṣṭra’s marriage with Gāndhārī.
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. The marriage of Pāṇḍu with Kuntī. (1)
122. The marriage of Pāṇḍu with Mādrī and the conquest of the directions. (1)
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. Because of Kindama’s curse, Pāṇḍu, distressed, dwelt in the forest with his two wives. At Shataśṛṅga, Pāṇḍu practiced austerities. (1)(2)
The sages, having said that your sons—of Pāṇḍu, who desires to go to Brahma's world—will be (thus), departed. (125-1)
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. Kuntī tells Pāṇḍu the stories of Vyuṣitāśva. (1)
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).
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. The narration of the manner of Duḥśalā's birth. (1)
131. Statement of the names of Duryodhana and others. (1) The marriage of Duḥśalā. (2)
132. Arjuna was born to Kunti by Indra. At that time, a divine voice and other events occurred.
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. 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. 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)
The procedure for the final oblation after the ritual for the bones of Pāṇḍu. (136-1)
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. 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) 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)
The origins of the teachers Kṛpa, Droṇa, and Aśvatthāmā. The obtaining of weapons by Droṇācārya from Paraśurāma. (140)
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. 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. 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)
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.
Examination of Arjuna. Entrance of Karṇa onto the stage.
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. The entrance of Karṇa's father Adhiratha into the arena. Bhīma provokes Karṇa. All depart from the arena.
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. 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. The origin of Drupada. (1)
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.
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. Kanika’s wicked-policy instructions to Dhritarashtra and others. The tale of the jackal. (1) (2)
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. Duryodhana won over the people by gifts and similar means. (1) Dhṛtarāṣṭra gave the Pāṇḍavas permission to journey to Vāraṇāvata. (2)
156. By the order of Duryodhana, Purochana constructed the lac house in Vāraṇāvata. (1)
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. The entry of the Pāṇḍavas into Vāraṇāvata. (1)
159. The construction of a tunnel by the digger. (1)
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. The Pāṇḍavas' crossing of the Gaṅgā by means of the boat shown by the messenger sent by Vidura. (1)
(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)
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. 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. As Hiḍimbā, sent to the Pāṇḍavas, delayed, Hiḍimba arrives there. Bhīma and Hiḍimba fight. Kuntī and the others awaken.
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. 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. 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. The birth of Ghaṭotkaca. After saying, "We will come merely by remembrance," Hiḍimbā and Ghaṭotkaca depart. (1-2)
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. 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. The words spoken by his wife to the brāhmaṇa. (1)
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. When Kuntī asked about the reason for the weeping, the brāhmaṇa recounted the story of Baka. (1)
175. The statement by Kunti to Baka about sending her own son. (1)
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. 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. 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. 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)
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. 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)
(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.
The entering of Drupada's city by the Pāṇḍavas. (183-1)
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. On the way to the city of Pañcāla, the Pāṇḍavas have a conversation together with Brāhmaṇas. (1)
(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)
"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. Seeing the king fallen on the earth, Tapatyā arrived near him. (1) The conversation of both. (2)
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. The instruction by the Gandharva to the Pāṇḍavas concerning the appointment of a family priest, preceded by the narration of Vasiṣṭha's greatness. (1)
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.
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. 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. 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)
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.
By the instruction of the ancestors, Aurva abandoned his anger in the ocean. (196-1)
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)
"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)
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.
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. On the stage, the announcement of the names of the arriving kings. (1)
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. 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. 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)
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.) 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)
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)
Drupada, having heard the news about Dhṛṣṭadyumna and wishing to know the truth, sent his priest to the Pāṇḍavas. (208-1)
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. After Drupada's questions, Yudhishthira states their identity as Pāṇḍavas. (1) Drupada disputes Draupadī being wife to five men. (2) Vyāsa arrives. (3)
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. 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. 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. 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.
The marriage (hand-taking) of Draupadī by Yudhiṣṭhira and the others, in order. (215-1)
216. Kuntī's blessing to Draupadī. (1) The Pāṇḍavas accept the ornaments and other items sent by Śrī Kṛṣṇa. (2)
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. "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. 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. The Dialogue between Dhṛtarāṣṭra and Duryodhana (1).
Meeting together with Bhīṣma and others, the counsel of Dhṛtarāṣṭra after hearing what Karṇa spoke to Duryodhana. (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. 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)
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. 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. 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. 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. The arrival of Nārada near the Pāṇḍavas. (1)
229. The story of Sundā and Upasunda—how Sundā and Upasunda received a boon from Brahmā. (1)
230. The conquest of all directions by Sunda and Upasunda, and their residence in Kurukṣetra. (1)
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. 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. 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. 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.
Arjuna went to the village of Maṇalūra. Through the rule of daughter-inheritance, Citrāṅgadā was accepted (by him) as wife.
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. 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) 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. 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)
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)
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.
The marriage of Subhadrā. (242-1)
Arjuna, together with Subhadrā, made the effort to go to Khāṇḍavaprastha by mounting Krishna's chariot. (243-1)
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. 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. 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)
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) 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. 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. 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)
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. Seeing the burning of Khāṇḍava forest, rain was implored by Indra at the request of the frightened gods. (1)
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. 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)
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. The conversation between Jaritā and her own sons upon seeing the blazing fire. (1)
257. After conversing together with her sons, Jaritā moves to another place. (1)
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. 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. 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.