UNION 01.02
The sages said:
O son of the Sūta, as for this Samantapañcaka that was mentioned, we wish to hear all about it properly.
The Sūta said:
If you wish to listen, O Brahmins, you should hear the auspicious stories I tell and also about the place called Samantapancaka, O best among you.
At the juncture of the Tretā and Dvāpara ages, Rāma, the foremost among warriors, repeatedly slew the Kṣatriya royal line, driven by anger.
Having destroyed all the Kshatriyas by his own power, blazing like fire, he created five lakes of blood at Samantapanchaka.
He, overcome by rage, satisfied the ancestors with blood in those blood-filled lakes—so it is told to us.
Then Ṛcīka and the other ancestors, having approached the eminent Brāhmaṇa, said, "O Rāma, O highly fortunate one, O descendant of Bhṛgu, we are pleased with you."
By this devotion to your fathers and your prowess, O lord, choose a boon—good fortune to you—whichever you desire, O greatly illustrious one.
Rāma said:
If my ancestors are pleased with me, O revered one, if I am worthy of their grace, and considering that, in my wrath, I destroyed the Kshatriya race...
Therefore, may I be released from sin—this is the boon I have requested—and may the lakes become sacred places for me, famed on earth.
The ancestors then said to him, "So it will be."
They requested, 'Forgive him,' and then he indeed became calm.
Near them, the place of the lakes filled with blood as water is called Samantapañcaka, and that place is celebrated as sacred.
Whatever place is identified by a particular characteristic, the wise say that such a place should be called by that very name.
And indeed, when the interval between the Kali and Dvapara Yugas had arrived, there was a battle at Samantapancaka between the armies of the Kurus and the Pandavas.
Into that supremely righteous land, free from any natural faults, came eighteen divisions of armies, intent on battle.
The twice-born gathered there and stayed right there.
Thus, O twice-born, the name of that land has arisen; that land, which is both virtuous and beautiful, has been described to you.
O best of sages, I have told you all this—how that land has become famous and celebrated in the three worlds.
The sages said:
O son of Sūta, you mentioned the word 'akṣauhiṇī.' We wish to hear everything about it, exactly as it is.
Tell us in detail the extent of an akṣauhiṇī—the number of chariots, horses, men, and elephants—for all this is surely known to you.
The charioteer said:
One chariot, one elephant, five foot soldiers, and three horses together, according to those knowledgeable, are called an infantry unit.
But the learned say that a Senāmukha is three times the size of a Patti; and three Senāmukhas are called a Gulma.
Three gulmas are called a gana, but a vahini is said to consist of three ganas; and three vahinis are considered a pr̥tanā by the learned.
But a chamū is composed of three pṛtanās, and three chamūs make one anīkinī; an akṣauhiṇī, the wise say, is ten times the size of an anīkinī.
O best of twice-born, the reckoned number of chariots in an akṣauhiṇī, according to those who know the principles of calculation, is twenty-one thousand.
Eight hundred and seventy more—such indeed is the number of elephants that should be specified here.
One hundred thousand and nine thousand and nine—these should be known as well; and, O faultless ones, also three hundred and fifty hundreds of men.
Sixty-five thousand and one hundred and sixteen horses are said to be here by proper reckoning.
Those who know the true reckoning have called this an akshauhini—the one which I have described to you in detail, O best of the twice-born.
O best of Brāhmaṇas, by this reckoning, there were exactly eighteen akṣauhiṇīs in total in the armies of the Kauravas and the Pāṇḍavas.
Having gathered there in that very region, they met their deaths there, making the Kauravas the cause, through the wondrous workings of time.
Bhishma, the supreme master of weapons, fought for ten days, and Drona protected the Kuru army for five days.
Karna, the scourge of enemy armies, fought for two days, but Shalya fought for only half a day; after that was the mace battle.
But at the end of that very day, Kritavarma, Ashvatthama, and Kripa killed Yudhishthira's army in the night while it was asleep and off guard.
But what you asked about—the detailed narration of the Bhārata at the Śaunaka sacrifice, as recounted at the Janamejaya sacrifice by Vyāsa's wise disciple—
And in detail were recounted the glory and valor of kings.
There, I will relate the narrative of Puloma's descendant from the very beginning onward.
A narrative with a variety of meanings and expressions, possessing many nuances, understood by wise men just as dispassion is by those who seek liberation.
Just as oneself is foremost among things to be known, and life among things dear, so this epic is of foremost importance and is the best among all authoritative texts.
Therefore, this work called the Bhārata is indeed made a livelihood by poets.
Indeed, in this excellent history, the finest intellect has been devoted, and, like speech that draws fully upon vowels and consonants and rests on worldly and Vedic authority.
of this work, which is endowed with intelligence, has varied divisions and sections, is furnished with subtle reasoning and meaning, and is adorned with Vedic meanings...
Let the summary of the books of the history of the Mahābhārata be heard.
First is the list of the parvans; second, the summary of the parvans: Paushya, Pouloma, Aastika, and, beginning with these, the genealogical descent.
Then, the marvelous, god-wrought burning of the house of lac as described in the Sambhava Parvan is told here, and the Hidimba Parvan is also recounted.
Then comes the section on the slaying of Baka, then the Chaitraratha section; then the section on the self-choice ceremony of the Panchala princess is named.
After conquering according to the warrior code, the marriage is described, then the episode of Vidura's arrival, and likewise the acquisition of the kingdom.
Arjuna's residence in the forest, then the abduction of Subhadra; after the abduction of Subhadra, the episode called Haraṇahārika should be known.
Then comes the episode called the burning of Khāṇḍava, and there itself, the meeting with Maya; then the Sabhāparvan is recounted, and after that, the Mantraparvan.
Then comes the Jarasandhavadha book, and also the Digvijaya book; after the Digvijaya, the Rājasūya book is named.
Then comes the bringing of the offering and the slaying of Shishupala. Next, the Dice Episode is described, and after it, the Sub-dice Episode.
Then comes the Āraṇyaka Parvan, and the Parvan of the slaying of Kirmira; the Parvan of Arjuna's arrival should be known next.
The book describing the battle between Īśvara and Arjuna is called the 'Kairāta'.
Next comes the 'Journey to Indra's World' parvan, and then the 'Pilgrimage' parvan of the wise Kuru king.
The Jatāsura-killing book, then the Yakṣa-battle immediately after that; likewise, the Python book should be known as coming immediately after that.
The book called Markandeya's Questioning is mentioned after that, and then the book of the dialogue between Draupadi and Satyabhama.
Then comes the Ghosha-yatra book, then the account of the resolve to fast unto death, the firm decision about the counsel, and then the origin of the dream concerning the deer.
Then comes the Ghoṣayātrā book, then the fear caused by the deer dream, and immediately after that, the tale of Vṛīhidraunika is recounted.
Then comes the Draupadī Harana book, about the abduction of Draupadī by the Sindhu prince from the forest; after that, the wondrous greatness of Sāvitrī, the devoted wife, and here also, the Rāma Upākhyāna book should be known as coming next.
Next, the Kunḍalaharaṇa Parvan—the episode of the taking of the earrings—is described here.
Then, the Āraṇeya section, after that comes the Virāṭa section: the entry of the Pāṇḍavas and the fulfillment of their agreement.
The section on the slaying of the Kīcakas, and then the section on the cattle seizure.
The section recounting the marriage of Abhimanyu and the people of Virata is next; after this, the Udyoga section—most wondrous—should be understood.
Then, the book called Sañjaya’s Expedition should be known as next, and then the Vigil book, due to Dhṛtarāṣṭra’s anxiety.
The Sanatsujata book, with its secret instruction on spiritual knowledge, then the Yanasandhi book, and indeed also the Bhagavad Yana book.
the episode of Mātali and the deeds of Gālava
The Savitri, Vamadeva, and Vainya stories, the tale of Jamadagni's son—the sixteenth royal section.
the entering of the assembly by Kṛṣṇa, the instruction of Vidulā's son, the preparations, the marching out of the army, and also the tale of Viśva
Here should be included the Vivādaparvan—and also the episode of the great-souled Karṇa—then, once the counsel is decided and the matter addressed, the remarkable, much-discussed tale of Śveta by Vāsudeva.
then, the section about the departure of the Kuru and Pāṇḍava armies
Then comes the section on the enumeration of charioteers and great charioteers; immediately after that, the section called 'The Coming of Uluka as Envoy,' which increases wrath.
Next should be known the Amba episode parvan, and then the Bhishma-anointing parvan, occasioned for a marvelous reason.
The Jambūdvīpa Creation Parvan is said to follow after that; then the Bhūmi Parvan should be known, which describes the extent of the continents.
There, the great sage gave divine sight to Sañjaya.
The parva called the Bhagavad Gita, then the Bhishma-vadha parva, then the appointment of Drona, and the parva called the destruction of the Samsaptakas, thereafter.
The Abhimanyu-slaying Parvan, and the Vow Parvan are named; then the Jayadratha-slaying Parvan, and thereafter the Ghaṭotkaca-slaying Parvan.
Then, the Dronavada Parvan—which is thrilling—should be known, and after that is the Parvan called the release of the Nārāyaṇa weapon.
Then comes the Karṇa Parva, followed by the Śalya Parva; next is the Hrada-Praveśana Parva, and after that, the Gada-Yuddha.
Then comes the Saraswata Parvan, furnished with accounts of sacred fords, lineages, and virtues; after that, however, the Bhībhatsa Parvan, called the Sauptika, is named.
Next comes the Aishika parvan, which is named as such and is very dreadful. After that is the Jalapradanika parvan, and then the Stri parvan.
The Śrāddha section concerning the Kurus' funeral rites should be known next, and the investiture section of the wise Dharmarāja.
The suppression of Cārvāka is a parvan, as is the parvan about the rākṣasa taking the form of a Brāhmaṇa, and next, the distribution of the houses is also mentioned as a parvan.
Then comes the Śānti Parva, in which the duties of kings are recounted, and the law of emergencies is also named as a Parva; next is the Mokṣadharma Parva.
The approach of Śuka's questions, the teaching on questions about Brahman, the appearance and also the dialogue with Durvāsas through (divine) illusion.
Then, the next book should be known as the Anuśāsanika, and after that, the Svargārohaṇika, the book of the wise Bhīṣma.
Then comes the Aśvamedhika book, which removes all sins; then the Anugīta book, known for its discourse on the self.
Next is the book called Āśramavāsa, and also the meeting with the son, and the book about the arrival of Nārada—after that, these are mentioned here.
Then the terrible Mausala Parva is described, followed by the Mahaprasthanika Parva and then the Svargarohanika.
Then comes the Harivaṃśa section, the Purāṇa called the supplement, the Viṣṇu section detailing Viṣṇu's childhood deeds and also the slaying of Kaṃsa.
And the Bhaviṣyat Parvan is also described in the Khila, being truly marvelous and great.
This complete hundred-parvan account, spoken by the great Vyāsa, was again properly recited by Lomaharṣaṇa, the son of the Sūta.
In the Naimisha Forest, the eighteen sections were thus recounted; this is the summary of the Mahabharata, with the collection of sections mentioned there.
In the Pauṣya section, the greatness of Uttanka is described, and in the Pauloma section, the account of the Bhṛgu lineage is recounted.
The tale of Āstīka, the origin of all the snakes and of Garuḍa, the churning of the ocean of milk, and the birth of Uccaiḥśravas as well.
And the story of King Parikshit, who performed the snake-sacrifice, was thus accomplished—of the great-souled descendants of Bharata.
Various origin stories of kings are told in the Book of Origins, as well as those of other brahmins and of the sage Dvaipayana.
Here the descent of partial incarnations of the gods is described, as well as those of the Daityas, Dānavas, and the mighty Yakṣas.
and also the origin of the nāgas, serpents, gandharvas, birds, and various other beings
at the hermitage of the great sage Kanva, the ascetic,
And from Śakuntalā and Duṣyanta was born Bharata, whose clan is renowned in the worlds by the name Bhārata.
Again, the birth of the great Vasus in Bhagirathi, and again, in Śantanu's house, their ascent to heaven.
Also, Bhīṣma’s origin from the union of portions of energy, his renunciation of the kingdom, and his observance of the vow of celibacy.
Keeping his vow, and protecting Citrāṅgada, and—when Citrāṅgada was slain—also protecting his younger brother...
the restoration of Vicitrasena to the kingdom, the arising of Dharma among men as a result of Ani-Mandavya's curse
And the birth from Kṛṣṇa Dvaipāyana, arising by a boon—the origin of Dhṛtarāṣṭra, Pāṇḍu, and the Pāṇḍavas.
The journey to Varanavata, Duryodhana's plot, and the sending of the deceitful (plan) by the son of Dhritarashtra toward the Pandavas.
And the advice intended for Yudhishthira's welfare, given by the wise Vidura on the road, using a foreign language for their benefit.
and the action of undertaking the tunnel, by the words of Vidura,
While the Niṣāda woman with her five sons was asleep in the house of lac...
And here, the burning of Purocana is also described.
The Pāṇḍavas' terrifying encounter with Hiḍimbā in the forest, and there itself, the killing of Hiḍimba by the mighty Bhīma.
And the birth of Ghaṭotkaca is also recounted here.
and the meeting with the great sage Vyāsa of immeasurable energy, and then, by his command, [their stay] in the house of the Brahmin in Ekacakra,
the Pāṇḍavas' period of living in disguise, their stay in a Brāhmaṇa's house, the slaying of Baka, and the amazement of the townspeople
And indeed, the births of Kṛṣṇā and Dhṛṣṭadyumna—having fully learned of them from a Brāhmaṇa, prompted by Vyāsa's words...
Desiring Draupadī and eager to see the svayaṃvara, they went towards the land of the Pāñcālas, where they were filled with curiosity.
Then, having defeated Aṅgāraparṇa on the bank of the Gaṅgā, Arjuna made friendship with him, and thereupon heard from him himself.
Accompanied by all his brothers, he went toward the Pañcālas.
And in the city of the Pāñcālas, Dhanañjaya, having pierced the target...
Then the excellent narratives of Tāpatya, Vasiṣṭha, and Aurva, where Bhīmasena and Arjuna, by their strength, conquered the furious kings—Śalya and Karṇa—in the great battle.
and having seen their immeasurable and superhuman prowess,
Here indeed, the wondrous story of the five Indras is told.
They went with them to the hall in Bhārgava's residence to meet there.
The discussion about the five (brothers) having one wife, Drupada, and the marriage with Draupadī, ordained by the gods and also superhuman...
and the sending of the minister by Dhritarashtra's son to the Pandavas,
The arrival of Vidura, the meeting with Keśava, the dwelling at Khāṇḍavaprastha, and also the rule over half the kingdom.
Also, by the instruction of Nārada, the custom concerning Draupadī was established, and there the story of Sunda and Upasunda was recounted.
After that, Yudhiṣṭhira was sitting together with Draupadī.
Phālguna, having followed for the brāhmaṇa's sake and taken up his weapon, freed the house; then, firmly resolved to help the brāhmaṇa, he departed.
The hero, faithfully observing the agreement, departed for the forest.
Arjuna's exile in the forest, his encounter with Ulūpī on the way, his journeys to sacred places, and the birth of Babhruvāhana—
There he released the five auspicious apsarases.
Due to a curse, the ascetic Brahmin was turned into a crocodile; at the holy place of Prabhasa, there was an encounter with Arjuna and Krishna.
In Dvārakā, Subhadrā, the maiden desired by him, was obtained by the Kiritin (Arjuna), with the consent of Vāsudeva.
The episode of the abduction, followed by the arrival of Kṛṣṇa, son of Devakī, is related, as is the birth of Draupadī’s sons, and the journey of the two Kṛṣṇas along the Yamunā for amusement.
the acquisition of the discus and bow, and the burning of Khāṇḍava
The birth of Abhimanyu to Subhadra, the birth of one of great energy; the release of Maya from the Fire, and the freeing of the serpent; the ascetic sage Mandapala—the origin of Shaarngi and of sons.
Thus, the Ādiparva, the first book, is narrated in great detail. There are two hundred chapters as enumerated by the supreme seer, and Vyāsa of great brilliance has indeed divided it into eighteen sections.
The text, as observed by the great-souled one, consists of seven thousand and nine hundred verses, plus eighty-four (more) verses.
The second, the Sabha Parva, is described as containing many stories—the assembly rites of the Pāṇḍavas and the vision of the attendants.
The account of the assembly of the guardians of the world, as told by Nārada after his audience with the gods; the commencement of the Rājasūya sacrifice; and also the killing of Jarāsandha.
The release by Krishna of the kings imprisoned in Girivraja, and here also the conquest of the directions by the Pandavas is described.
The arrival of the kings and also of the Sāraṇas at the great sacrifice.
At the Rājasūya sacrifice, at the dispute over the argha, and also the slaying of Śiśupāla.
Seeing that prosperity during the sacrifice, and while Duryodhana was overcome with sorrow and outrage, Bhima derided him in the assembly hall.
Where his anger was aroused and he caused the game of dice to be played; where, in that game, Shakuni the gambler defeated the son of Dharma.
Where, when they were submerged in the ocean of dice, Draupadī—like a boat in the sea—Dhṛtarāṣṭra, the wise one, saw his daughter-in-law, who was utterly distressed...
Knowing that they had been rescued, King Duryodhana once again summoned the Pāṇḍavas to the dice game.
Having defeated them, he then sent them into exile in the forest.
All this—the Sabhāparvan—has been described by the great-souled one; there are seventy chapters, and two more besides, to be counted here.
There are two thousand five hundred and eleven verses recounted in this parvan.
After this, you should know that the third great book is the Āraṇyaka, relating to the exile to the forest of the mighty-souled Pāṇḍavas.
and the following by the citizens of the wise son of Dharma
Food and medicinal herbs were arranged by the great-souled Pāṇḍava, and support was provided for the brahmins, as an offering to the Sun.
Through Dhaumya's guidance and the sun's favor, there was the appearance of food, beneficial counsel given by the steward, and abandonment by the son of Ambika.
The approach of the sons of Pandu after having been abandoned, and also their return by the order of Dhritarashtra.
And through Karṇa's instigation, as well as the wickedness of Dhṛtarāṣṭra's son, there was a plot of Duryodhana to kill the exiled Pāṇḍavas.
Recognizing that evil intent, the swift arrival of Vyāsa, the prevention of [his] departure, and likewise the tale of Surabhi...
here, the arrival of Maitreya, the king's admonition, and also the pronouncement of a curse by him upon King Duryodhana
And here, the slaying of Kirmira in battle by Bhimasena.
There is the arrival of the Vṛṣṇis and all the Pāñcālas, when, having heard that, through Śakuni's deceit in the game of dice, they had been defeated. Then comes the appeasement of the enraged Hari (Kṛṣṇa), and also of the diademed one (Arjuna).
The lamentation by Draupadi in Krishna’s presence, and the consolation spoken by Krishna to her in her distress, were recounted.
where are told the stories of the destruction of Saubha, the slaying of Kirmira, and of Subhadra and her son being taken by Kṛṣṇa to the city of Dvārakā
The bringing of Draupadī's sons by Dhṛṣṭadyumna, and then the entry of the Pāṇḍavas into the pleasant Dvaita forest.
Here, the conversation of Dharmaraja with Krishna (Draupadi), as well as the conversation of the king with Bhima, is also described.
the approach of Vyāsa to the sons of Paṇḍu, and, having promised, then the granting of knowledge to the king by the great sage
Then, when Vyāsa had departed, their departure for Kamyaka as well...
And the exile of Pārtha of immeasurable glory for the sake of weapons;
Combat with Mahadeva, who had taken the form of a Kirata; an audience with the guardians of the worlds; and also an ascent to heaven.
the journey to Indra's world for the sake of divine weapons by Arjuna, where great anxiety arose in Dhritarashtra
The meeting with Bṛhadāśva, the great seer of spiritual insight, and Yudhiṣṭhira's lamentation as he suffered misfortune.
Here is the story of Nala, righteous and full of compassion, which tells of Damayanti's situation when calamity befell Nala.
In this way, there was the acquisition of the science of dice—out of that very event—great affliction, and then the arrival of Lomasha from heaven to the sons of Pandu.
And the events concerning the great-souled Pāṇḍavas who had gone into exile in the forest were indeed described in heaven by Lomaśa to Arjuna.
Here too, the pilgrimage of the great-souled Pāṇḍavas is described, as well as the slaying of Jaṭāsura there.
Bhīmasena, having been sent by Draupadī on Gandhamadana, forced his way into that lotus-lake where mandāra flowers were to be found.
There, a very great battle took place for him with the Rākṣasas and also with the mighty Yakṣas, led by Maṇimat and others.
Also the narrative of Agastya, in which he ate Vatapi and approached Lopamudra for the sake of offspring.
Then immediately follows the story of the hawk and the pigeons, in which Indra, Agni, and Dharma put King Śibi to the test.
The account of R̥śyaśr̥ṅga, who was a celibate from childhood, and the account of Rāma Jāmadagnya, who was of great energy.
Where the slaying of Kārtavīrya and the Haihayas is described, and the meeting of the Pāṇḍavas with the Vṛṣṇis at the sacred site of Prabhāsa.
And also the tale of Sukanya, in which Cyavana, the descendant of Bhrigu, appears.
At the sacrifice of Śaryāti, the two Aśvins performed the Soma-drinking; and there, by them, that sage had his youth restored.
And here also the story of King Māndhātṛ is recounted.
The story of Jantu is also told here, where King Somaka, with his son, performed a sacrifice for the sake of a son and obtained a hundred sons.
Here also is the story of Ashtavakra, where, at Janaka's sacrifice, the brahmin sage Ashtavakra debated with Bandi.
There, Bandi was defeated in debate by the chief of the logicians and by the great-souled son of Varuṇa.
Having conquered the ocean and reached his father, the sage attained him.
The story of Yavakrīta and of the great-souled Raibhya; the journey to Gandhamādana, and the stay at the Nārāyaṇa hermitage.
While traveling along the path, the mighty-armed one saw the son of the wind.
In the midst of a cluster of banana trees, Hanuman of great strength—there, for the sake of the Saugandhika lotus, he (Bhīma) disturbed that lotus pond.
And the slaying of the rakshasa Jatāsura by Vṛkodara, then the approach to the royal sage Vṛṣaparvan, are remembered.
Their journey to and residence at the hermitage of Ṛṣṭiṣeṇa, and here, Draupadī's encouragement of the great-souled Bhīma.
The ascent of Mount Kailasa is described, where there was a fierce battle with the powerful Yakshas headed by Manimat.
And the meeting of the Pāṇḍavas with Vaiśravaṇa there, and also Arjuna’s meeting with his brothers at that very place.
Having obtained divine weapons for the sake of his teacher, Savyasācin (Arjuna) fought a battle with the Nivātakavachas, the inhabitants of Hiranyapura.
where the diademed hero fought a battle with the terrible Nivātakavaca Dānavas, the enemies of the gods, and with the Paulomas and the Kālakeyas
Their destruction has also been described by that wise king, and the exhibition of weapons commenced in the presence of Yudhishthira.
and the encounter of Arjuna with his brothers on Mount Gandhamadana, and then the descent again of the Pāṇḍavas from Gandhamadana
and here the seizing of Bhima, who was taken by the mighty lord of serpents with a body like a mass of mountains, in that dense forest
and the cattle-raid, where there was a battle between Arjuna and the Gandharvas
their return to the lake in the Dwaita forest, and the abduction of Draupadi by Jayadratha from another hermitage,
where Bhima, as swift as the wind, went in pursuit of him; at the time of Markandeya's questions, stories (were told) in portions...
where the story of Prithu, son of Vena, is told by the supreme sage,
And the dialogue between Sarasvati and the greatly wise sage Tarkṣya, as well as the tale of the Fish, are narrated here, immediately thereafter.
And from the conversation with Mārkaṇḍeya, the ancient tale is recounted—the story of Indradyumna and likewise the tale of Dhundhumāra.
The account of the devoted wife, as well as that of the Angirasa, is mentioned.
The meeting with Krishna and his conversation with Satyabhama; again, the visit of the Pandavas to the Dwaita forest; and the campaign against the cowherds, where Suyodhana was captured by the Gandharvas.
But when the foolish Duryodhana was being carried away, he was released by Arjuna, just as Yudhishthira predicted here from the vision in the deer dream.
The return to Kamyaka, the best of forests, is now recounted.
The story of Vrihi, Draunika, and Indradyumna as well,
The story of Durvāsas also is recounted right here.
He also composed the episodes of Savitri and Uddalaka, the episode of Vainya, and the Panchashikha episode in which the mighty Bhima appears.
Here, too, is recounted at length the episode of the Rāmāyaṇa.
where Rāvaṇa was slain in battle by the valiant Rāma
And the story of Sāvitrī is indeed also recounted here.
Here is also told how Purandara took Karṇa's earrings, and how, being pleased, he gave him the spear that could slay one enemy.
The Araṇeya tale, where Yudhishthira pursued his son, and where the Pāṇḍavas, who had received boons, went in the western direction.
This third book, called the Āraṇyaka, is so declared; here, two hundred and sixty-nine chapters are enumerated by the supreme sage.
This book is said to contain eleven thousand six hundred and sixty-four verses.
Now hear in detail the Virāta episode: After going to the city of Virāta, the Pāṇḍavas, having seen a great Śamī tree in the cremation ground, deposited their weapons there.
There, having entered the city in disguise, they lived, while one whose mind was overcome by desire was wooing Panchali.
where the wicked Kīcaka was killed by Bhīma
And here, skilled spies were sent out in every direction, both for the purpose of searching for the Pāṇḍavas and on the orders of King Duryodhana.
And those great-souled Pāṇḍavas—no information about them was obtained by those agents.
Where, at the cattle capture, the Kurus were defeated in battle by Arjuna; where a very great and hair-raising fight of his with them took place; and where, as he was being dragged off, he was rescued by Bhīmasena...
and where the Pāṇḍavas rescued Virāṭa’s cattle
And afterwards, the Kurus seized his cattle.
And the cattle were recovered by Kiritin (Arjuna) through his valor.
There, Virata gave Uttara as a daughter-in-law to the wearer of the diadem, referring to Abhimanyu, the son of Subhadra and slayer of enemies.
This is the fourth great book, the Virāṭa, which has been described; here too the chapters have been enumerated by the great-souled one.
Sixty-seven (chapters) in total—now hear from me also the verse count: there are two thousand and exactly fifty verses in this section, as enumerated by the great sage.
The Udyoga Parva should be known as the fifth, and as you listen, when the Pāṇḍavas had settled at Upaplavya with the intention of winning, both Duryodhana and Arjuna approached Vāsudeva.
You ought to render us assistance in this battle—when this request was made, Kṛṣṇa, the wise one, then spoke.
O best of men, do I give myself not fighting, as an adviser, or an Akshauhini of troops? Or to whom do I give what?
Duryodhana, dull of mind and evil-intentioned, chose the army; Dhanañjaya chose Kṛṣṇa, who would not fight, as his counselor.
Suyodhana, having deceived the king of Madra (or the king) who was coming to the Pāṇḍavas with gifts, right on the road...
He asked that boon-giver for a boon: "Grant me your assistance." Shalya, having promised him, departed to approach the Pāṇḍavas.
The king peacefully narrated there the story of Indra's victory, and how the Pāṇḍavas sent their priest to the Kauravas.
Taking up the words of the priest of Vichitravirya's line, as well as the chariot and also Indra's victory of the priest...
Dhṛtarāṣṭra, the great and mighty king, sent Sañjaya as his envoy to the Pāṇḍavas for the sake of peace.
And when he heard that the Pāṇḍavas, headed by Vāsudeva, were there, wakefulness arose in Dhṛtarāṣṭra due to anxiety.
There, Vidura caused the wise King Dhritarashtra to hear various and beneficial words.
Likewise, where the king, afflicted with mental anguish and longing in grief, was made to hear the supreme spiritual teaching by Sanatsujata.
In the morning, in the royal assembly, Saṃjaya recounted the unity of Vāsudeva and Arjuna before the two elders.
where Kṛṣṇa, filled with compassion and desiring peace, the greatly renowned one, personally came to the city called Nāgasāhvaya to make reconciliation
And the rejection by King Duryodhana of Krishna—when he was seeking peace and requesting what would be beneficial for both sides.
The story of Dambhodbhava is recounted right here, as is the quest for boons by the great-souled Mātali.
The story of the great sage Gālava was indeed told, and the instruction given by Vidulā to her son was also recounted.
Where, having discovered the wicked counsel of Karṇa, Duryodhana, and the rest, Kṛṣṇa displayed his mastery of yoga before the kings.
There, having seated Karna in his chariot, Kṛṣṇa addressed him, and though Kṛṣṇa used careful reasoning, Karna, out of pride, rejected him.
Hari, the subduer of enemies, having come from Hastinapura to Upaplavya, told the Pāṇḍavas everything as it had happened.
Having heard his words and having consulted together for what was beneficial, the mighty warriors then made all the necessary preparations for battle.
Then also the departure of the chariots, horses, men, and elephants from the city of Hastinapura, and indeed the reckoning of the army...
Where the king sent Uluka as envoy to the Pandavas, speaking harshly about the coming great battle; the enumeration of chariot-warriors and great chariot-warriors, and also the tale of Amba...
This fifth book of the Mahabharata, containing many diverse events, is called the Udyoga Parva and is concerned with peace and conflict.
However, the number of chapters here is said to be one hundred and eighty-six, and of verses, six thousand and as many hundreds.
And, O ascetic, ninety and likewise eight verses have also been stated by the great-souled Vyāsa of noble mind in this book.
After this, the Bhishma Parva—full of varied topics—is presented, in which the creation of the Jambū continent is described by Sanjaya.
where a fierce, extremely dreadful battle took place for ten days, and where Yudhishthira's army fell into utter distress
Where the wise Vāsudeva dispelled Pārtha's despondency, born of delusion, with reason and teachings on liberation.
Upon seeing this, the unborn Lord, devoted to Yudhishthira's welfare, quickly...
Leaping quickly from the chariot himself, Krishna of noble mind, with the whip in his hand, ran toward Bhishma, fearless, to slay him.
where Arjuna, the best of all wielders of weapons, who bore the Gandīva bow, was spurred on by Kṛṣṇa with the goad of words in battle
Where Pārtha, wielding his great bow, placed Śikhaṇḍin in front and, striking with sharp arrows, drove Bhīṣma down from his chariot.
and where Bhishma truly lay upon his bed of arrows.
This, the sixth great parvan described in the Mahabharata, is said to have one hundred chapters and a further seventeen others.
In this section, called the Bhīṣma Parva, Vyāsa, knower of the Veda, is said to have included five thousand eight hundred and eighty-four verses by count.
Then the remarkable Droṇa Parvan, replete with many episodes, is recounted, in which the valiant teacher was inaugurated as commander of the army.
The great wielder of weapons promised, in order to win Duryodhana's favor, to capture Yudhishthira, the wise son of Pandu.
where the Saṁśaptakas drove Arjuna from the battlefield
Where Bhagadatta, the great king, who was Indra’s equal in battle, together with the elephant Supratika, was slain by Arjuna the Kiritin.
where many great warriors of the world, led by Jayadratha, killed Abhimanyu—a brave boy who had not yet reached manhood
Where, when Abhimanyu was slain, the enraged Arjuna in battle, having destroyed seven akshauhinis, killed King Jayadratha; where mighty-armed Bhima and Satyaki, the great warrior, [were present]...
For the purpose of searching for Arjuna, by King Yudhishthira's command, they entered the Bharata army—invincible even to the gods.
And whatever remained of the Saṁśaptakas was completely destroyed in the battle.
Nine crore great-souled warriors of the Saṁśaptakas.
After going forth, the one with a crown sent the sons of Dhritarashtra, as well as the stone-armed warriors, to the abode of Yama.
The Narayanas and Gopalas—remarkable warriors in battle.
Alambusa, Shrutayus, the powerful Jalasandha, Saumadatti, Virata, Drupada the great chariot-warrior, Ghatotkacha and others—these and others were slain during the Drona Parvan.
Aśvatthāman too, enraged, right there after Droṇa had fallen in battle, unleashed the terrible Nārāyaṇa weapon.
Where the Agneya weapon is described, the supreme greatness of Rudra, the arrival of Vyasa, and the greatness of Krishna and Arjuna.
This is called the seventh great book in the Bhārata. Here, most of those kings who are described as heroes and foremost among men in the Droṇa Parvan met their death.
It is said to consist of one hundred and seventy chapters, and likewise eight thousand nine hundred verses.
Here, likewise, nine verses are enumerated by the sage, the son of Parāśara, the knower of truth, having considered (them) in the Droṇa Parvan.
After this, the most wondrous Karṇa Parvan is narrated, in which the wise king of Madra is appointed as charioteer, and where the ancient tale of the destruction of Tripura is recounted.
During the advance, there is a harsh conversation between Karna and Shalya, and here is also found the tale of the swan and the crow, recounted with reproaches.
The killing of the Pāṇḍya also by the great-souled Aśvatthāman, and then the death of Daṇḍasena and likewise the killing of Daṇḍa.
Where, in single combat, King Yudhiṣṭhira was put in grave danger in battle by Karṇa, as all the bowmen watched...
Where anger arose between Yudhishthira and the diademed Arjuna towards each other, and where reconciliation was indeed spoken by Madhava to Arjuna.
where, after making a vow, Vṛkodara pierced Duḥśāsana's chest and drank his blood in battle
where, in single combat, the great warrior Karna was killed by Arjuna.
This, the eighth book, has been designated by the compilers of the Bharata. In the Karṇa Parvan there are said to be sixty-nine chapters, and exactly four thousand nine hundred verses.
And sixty-four verses are mentioned in this parvan.
After this, the Shalya Parva, of striking episodes, is recounted; when the heroes of the army had been slain, the king of Madra became the leader.
where the account of youth and the rite of consecration are related,
Where, section by section, the events and chariot battles are recounted, and the destruction of the Kuru chiefs is described in the Shalya Parvan.
and here the killing of Śalya by Dharmarāja, the great chariot-warrior...
And here the slaying of Shakuni by Sahadeva in battle.
When most of the army had been slain and only a few remained, Suyodhana entered a lake, where he remained after checking the waters.
There, the account was related—how Bhīma, by the hunters, and also of the wise Dharmarāja, with reproachful words.
where the enraged son of Dhṛtarāṣṭra arose from the lake
But here the fierce mace battle is particularly described.
The arrival of Rāma at the assembly of the battle is recalled.
and the exceptional holiness of the sacred fords of Sarasvati is celebrated
Then, where King Duryodhana, in battle, by Bhima...
His thighs were broken forcibly in battle by the mace wielded with Bhīma's strength.
This extraordinary and meaningful ninth book is described as containing fifty-nine chapters therein, according to those skilled in calculation.
Here, the number of verses, rich in stories and as related by the sage, is declared to be three thousand two hundred and twenty; these are composed about the famed Kauravas.
Next, I will describe the terrible Sauptika Book, in which Duryodhana the king, unyielding, lay with a broken thigh.
After the Pāṇḍavas had withdrawn, those three—Kṛtavarmā, Kṛpa, and Aśvatthāman—came in their chariots at dusk, spattered with blood.
Having come together, they saw (someone) fallen on the ground on the battlefield.
There, firm in his wrath, Droṇa's son, the great warrior, vowed: "Without killing all the Pāñcālas headed by Dhṛṣṭadyumna, and the Pāṇḍavas along with their ministers, I shall not lay aside my weapon."
Exactly there, after releasing the king and departing, the three chariots reached the great forest at sunset.
Then, beneath a large banyan tree where they had settled, seeing that many crows had been killed by an owl during the night...
Aśvatthāman, filled with rage and remembering the killing of his father, set his mind on the slaughter of the sleeping Pāñcālas.
And having gone to the camp entrance, he saw there a terrible-looking rākṣasa of fearsome form, who was obscuring the daylight and stood immovable.
Having seen that one's obstruction of the weapons being performed, the son of Droṇa—who had quickly worshipped Rudra, Virūpākṣa—at that place...
Where those foremost of men, the Pañchālas, were sleeping at night, trusting, they—led by Aśvatthāman—slaughtered them together with their retinues.
Together with Kṛtavarman and Kṛpa, he struck them down.
Where those five sons of Pāṇḍu who took refuge in Kṛṣṇa were released, and Sātyaki the mighty archer and the others met their end...
when the Pāñcālas were slaughtered by Droṇa's son as they slept,
It was reported to the Pāṇḍavas by Dhṛṣṭadyumna's charioteer.
Draupadī, afflicted by grief for her sons and distressed by the murder of her father and brothers, having undertaken a vow to fast, sat down by her husbands there.
where Bhima, of terrible strength, at Draupadi's words,
Desiring to do what would please her, the mighty one took up his mace.
Very angry, he ran after the teacher's son, Bharadvāja's son.
Where, urged on by fate and out of fear of Bhimasena, Drona's son angrily released the weapon, saying, 'against the non-Pandavas.'
“Not so,” said Kṛṣṇa, calming his words; and there, Phālguna (Arjuna) neutralized that missile with his own missile.
Then, having perceived the hostile intent of Droṇa's son, that wicked-souled one...
Also, the curses mutually inflicted by Drona's son, Vyasa, and others, during the water-rite—the offering of water for all the kings.
Here is told the story of Karna—Pritha's son, the one born in secret; this is the tenth book, called the Sauptika.
Eighteen chapters in this book are stated by the great-souled one; here, the foremost verses—eight hundred—are also mentioned.
And seventy verses are stated, properly enumerated, relating to the Sauptika and Aishika sections, by the wise.
After this, they call this the Strī-parvan, the arising of sorrow.
The wise king, consumed by grief for his son, where that solid iron statue, brought by Kṛṣṇa, was...
Dhritarashtra, whose mind was hostile toward Bhimasena, broke it indeed—thus, for wise Dhritarashtra, tormented by grief.
Where Vidura, by his insight and with reasons drawn from the teachings of liberation, offered consolation to the king tormented by the fires of worldly existence.
Here too is recounted Dhritarashtra’s departure with the Kaurava army and his inner court, as he was stricken with grief.
where the lamentation of the heroes' wives, remembered as extremely poignant, the intensity of anger and reconciliation of Gandhari and Dhritarashtra—
where they saw those valiant, unflinching Kshatriyas—sons, brothers, and fathers—slain in battle.
Also here is mentioned the act by Kṛṣṇa of calming the anger of Gāndhārī, who was afflicted by the slaughter of her sons and grandsons.
Where the king, most wise and the best among all upholders of righteousness, caused the bodies of the kings to be burned according to the prescribed rites.
This was narrated here by Vyāsa, the supreme sage, to the Sūta.
This, the eleventh parvan, a great and exceedingly moving one, has been described; in this parvan, twenty-seven chapters are included.
Here, it is said that there are seven hundred and seventy-five verses in number in the Bhārata narrative composed by the great-souled author—causing tears to flow from the distress of good people’s hearts.
Then follows the Śānti Parvan, the twelfth, which increases wisdom, where King Yudhishthira, having fallen into despondency after having caused the death of fathers, brothers, sons, relatives, and kinsmen...
In the Śāntiparvan, teachings on righteousness are explained by the one lying on the bed of arrows; these are to be properly understood by kings who wish to master good governance.
There, too, the rules of conduct for times of adversity are given, making clear the causes and conditions, which, if properly understood, enable a person to attain complete knowledge; and the varied and extensive doctrines of liberation have also been set forth.
This, the twelfth book—which is beloved of the wise—is described here, O ascetic, as comprising three hundred thirty-nine chapters.
But (within it), they say there are fourteen thousand verses and five hundred more, making a total of twenty-five added to that count.
After this, one should know of the excellent Anushasana Parva, in which the Kuru king Yudhishthira, having returned to his natural state after hearing the decision on dharma from Bhishma, the son of Bhagirathi...
Here, conduct in its entirety, as it relates to law and purpose, has been set forth, as well as the different kinds of results for various sorts of gifts.
Likewise, the distinctions of recipients, the supreme rule regarding gifts, the application of codes of conduct, and the highest goal of truth.
The great fortune of cows and likewise of brahmins, and the secret of dharmas as connected with place and time,
This excellent and extensive instruction of Bhishma, with its many episodes, here also describes Bhishma's attainment of heaven.
This thirteenth book, which determines dharma, contains one hundred and forty-six chapters, and as for the verses, there are six thousand and seven hundred.
Then comes the fourteenth book, called the Ashvamedhika, in which occurs the unsurpassed tale of Samvarta and Marutta.
The acquisition of the golden treasury, the birth of Parikṣit, how he was previously burned by the fire of the weapon, and his restoration to life by Kṛṣṇa are described here.
During the journey, as the horse let loose by the Pandava was being followed, in various places there were battles with implacable princes.
In battle, Dhanañjaya faced danger here from Babruvāhana, the son (grandson) of Citrāngadā's daughter.
the tale of Sudarshana, as well as the Vaishnava account and the law
and the tale of Nakula in the great horse sacrifice.
Thus this marvelous Aśvamedhika Parvan has been described; here one hundred and thirty-three chapters are declared.
There are three thousand verses, and just as many hundreds, plus twenty verses as well—these were counted by the seer of truth.
Therefore, the fifteenth parvan is considered to be called Āśramavāsa, in which the king Dhṛtarāṣṭra, having renounced the kingdom together with Gāndhārī, and Vidura, went to the āśrama stage.
Seeing him depart, the virtuous Kunti also then followed, renouncing her son's kingdom, devoted to serving her elders.
where the king saw his sons, grandsons, and other royal heroes—those fallen kings who had gone to another world—now returned again
By the sage's grace, having witnessed Krishna's unsurpassed wonder, he abandoned his grief and, together with his consorts, attained the highest perfection.
Where, having resorted to dharma, Vidura attained the highest path, and where Sañjaya, the wise and self-controlled chief minister, son of Gavālgani, [also attained]...
There, Dharmarāja Yudhiṣṭhira saw Nārada, and also heard from Nārada about the great destruction of the Vṛṣṇis.
This most wonderful section, called Āśramavāsa and previously described, according to the reckoning consists of forty-two chapters.
One thousand and one verses, and five hundred, and also just six verses—this is the count given by the knower of truth.
Therefore, next, hear this terrible Mausala Book, in which those tigers among men, capable of withstanding weapons in battle, were crushed by Brahma's rod near the salt sea.
In the drinking hall, intoxicated with liquor and driven by fate, they struck each other with clublike reeds as deadly weapons.
Where, having brought about complete destruction, those two—Rāma and Keśava—did not transcend the all-devouring time that had now come equally for all.
When Arjuna went to Dvaravati and saw it bereft of the Vrishnis, the foremost among men fell into profound sorrow and great distress.
After honoring Śauri, his maternal uncle and the foremost among the Yadus, he saw the great massacre of the Yadu heroes in the assembly hall.
He had the funeral rites performed for the bodies of Vāsudeva and the great-souled Rāma, and especially for the leading Vṛṣṇis.
He took the old and the young, and, after that, the people from Dvārakā; in distress and calamity, he saw the defeat of the Gāṇḍīva.
...the unwillingness of all the divine weapons, the destruction of the Vrṣṇi women, the impermanence of powers...
Having witnessed disillusionment, and urged by Vyāsa's words, he approached Dharmarāja and found renunciation agreeable.
Thus, the Mausala Parvan, the sixteenth, is recounted: eight chapters are described, and three hundred verses.
And, the number of verses is reckoned as twenty by one who perceives the truth.
After that is the seventeenth book, the Mahāprasthānika, in which the Pāṇḍavas—bulls among men—together with the noble queen Draupadī, having given up the kingdom, attained the supreme perfection.
where they saw Agni, after reaching the Lauhitya and the ocean, and where Arjuna, prompted by Agni, [gave] to that great-souled one…
Having duly honored him, he gave that divine, excellent bow, Gāṇḍīva, at the place where Yudhiṣṭhira saw his fallen brothers and Draupadī.
Having seen and abandoned them all, he went away without looking back. This is known as the seventeenth book, the Mahāprasthānika.
Here, three chapters are mentioned, as well as one hundred and twenty verses as counted by one who knows the truth.
After that, the Svargaparvan should be understood—divine, that which is not human.
Dharmaraja brought down from heaven the divine chariot he had attained.
The greatly wise one refrained from weeping out of compassion, since, after realizing her unsteady condition with regard to dharma toward the great-souled one, she was left without the dog.
Where, having abandoned his own form and being endowed with righteousness, he attained heaven—and likewise underwent great and intense torments.
where hell was shown by the divine messenger through a pretext, and where the righteous one heard the compassionate cries of his brothers
Let those who abide by the command remain right there in that place; and the Pāṇḍava was shown, through righteousness, by the king of the gods, as not being present.
Having bathed in the celestial Ganga, abandoning his human body, that king of righteousness reached the place in heaven won by his own righteous conduct.
He was delighted, honoured by all, together with Indra and the hosts of gods. This eighteenth Parvan has been recited by the wise Vyāsa.
There are five chapters counted in this book by that reckoning, and two hundred verses have indeed been enumerated, O ascetics rich in austerity.
Likewise, nine other verses were counted by the supreme sage.
Thus, these eighteen books have been stated in full; in the appendices, the Harivaṃśa and the Bhaviṣya are also described.
ten thousand verses and twenty hundred verses
They have been enumerated in the supplementary portions and in the Harivaṃśa by the great sage.
This entire Mahabharata has been recounted from the collection of parvas. Eighteen akṣauhiṇī battle divisions assembled for war. That great and terrible war raged for eighteen days.
A twice-born who knows all four Vedas together with their supplements and the Upanishads, but does not know this story, indeed would not be truly wise.
Here is taught the science of wealth, here the great science of righteousness, here the science of desire — all taught by Vyāsa of boundless intellect.
But having heard this narrative, no other tale pleases one, just as, after hearing the song of the male cuckoo, the harsh voice of the crow does not.
From this excellent epic arise the insights of poets, just as the three forms of the world arise from the five elements.
O brāhmaṇas, in the subject matter of this narrative, the Purāṇa exists, just as beings of four kinds exist in the intermediate space.
This narrative is the foundation of all qualities and actions; the activities of the mind, like the varied functions of all the senses.
Without relying on this account, a story does not exist in the world, just as the body cannot be sustained without food.
All eminent poets make this narrative their basis, just as dependents seeking advancement rely on a noble lord.
Poets are not capable of adequately describing this poem, just as, for a virtuous householder, the other three āśramas are inadequate by comparison.
Let your mind be steadfast in righteousness, you who are ever vigilant, for that alone is the true companion of one who has gone to the next world; riches and women, even when attentively pursued by the clever, never bring true fulfilment or lasting security.
Whoever fully understands the Mahābhārata, the immeasurable, holy, purifying, sin-removing, and auspicious work that emerged from the lips of Vyāsa as it is being recited—what purpose for him is served by ceremonial bathing with waters of the sacred lotus-lake?
Whatever sin a brahmin commits by day through the activities of the senses, by reciting the Mahabharata at evening twilight, he is freed from it.
Whatever sin he commits during the night—by deed, mind, or speech—he is released from it by reciting the Mahabharata at the morning twilight.
Whoever gives a hundred cows with golden horns to a Brahmin learned in the Vedas and well-studied, and whoever also listens every day to the sacred tale of the Bharata—both receive the same reward.
This unsurpassed and profound narration has been presented here, organized through the great collection of parvas; when heard at first, it brings people a joyful immersion, just as, with a boat, one can enter the vast salty ocean.