The Rishis said, "O son of Suta, we wish to hear a full and
circumstantial account of the place mentioned by you as Samanta-panchaya."
Sauti said, "Listen, O ye Brahmanas, to the sacred descriptions I utter. O
ye best of men, ye deserve to hear of the place known as Samanta-panchaka.
In the interval between the Treta and Dwapara Yugas, Rama (the son of
Jamadagni) great among all who have borne arms, urged by impatience of
wrongs, repeatedly smote the noble race of Kshatriyas. And when that fiery
meteor, by his own valour, annihilated the entire tribe of the Kshatriyas,
he formed at Samanta-panchaka five lakes of blood. We are told that his
reason being overpowered by anger he offered oblations of blood to the
manes of his ancestors, standing in the midst of the sanguine waters of
those lakes. It was then that his forefathers of whom Richika was the
first having arrived there addressed him thus, 'O Rama, O blessed Rama, O
offspring of Bhrigu, we have been gratified with the reverence thou hast
shown for thy ancestors and with thy valour, O mighty one! Blessings be
upon thee. O thou illustrious one, ask the boon that thou mayst desire.'
"Rama said, 'If, O fathers, ye are favourably disposed towards me, the
boon I ask is that I may be absolved from the sins born of my having
annihilated the Kshatriyas in anger, and that the lakes I have formed may
become famous in the world as holy shrines.' The Pitris then said, 'So
shall it be. But be thou pacified.' And Rama was pacified accordingly. The
region that lieth near unto those lakes of gory water, from that time hath
been celebrated as Samanta-panchaka the holy. The wise have declared that
every country should be distinguished by a name significant of some
circumstance which may have rendered it famous. In the interval between
the Dwapara and the Kali Yugas there happened at Samanta-panchaka the
encounter between the armies of the Kauravas and the Pandavas. In that
holy region, without ruggedness of any kind, were assembled eighteen
Akshauhinis of soldiers eager for battle. And, O Brahmanas, having come
thereto, they were all slain on the spot. Thus the name of that region, O
Brahmanas, hath been explained, and the country described to you as a
sacred and delightful one. I have mentioned the whole of what relateth to
it as the region is celebrated throughout the three worlds."
The Rishis said, "We have a desire to know, O son of Suta, what is
implied by the term Akshauhini that hath been used by thee. Tell us in
full what is the number of horse and foot, chariots and elephants, which
compose an Akshauhini for thou art fully informed."
Sauti said, "One chariot, one elephant, five foot-soldiers, and three
horses form one Patti; three pattis make one Sena-mukha; three sena-mukhas
are called a Gulma; three gulmas, a Gana; three ganas, a Vahini; three
vahinis together are called a Pritana; three pritanas form a Chamu; three
chamus, one Anikini; and an anikini taken ten times forms, as it is styled
by those who know, an Akshauhini. O ye best of Brahmanas, arithmeticians
have calculated that the number of chariots in an Akshauhini is twenty-one
thousand eight hundred and seventy. The measure of elephants must be fixed
at the same number. O ye pure, you must know that the number of foot-
soldiers is one hundred and nine thousand, three hundred and fifty, the
number of horse is sixty-five thousand, six hundred and ten. These, O
Brahmanas, as fully explained by me, are the numbers of an Akshauhini as
said by those acquainted with the principles of numbers. O best of
Brahmanas, according to this calculation were composed the eighteen
Akshauhinis of the Kaurava and the Pandava army. Time, whose acts are
wonderful assembled them on that spot and having made the Kauravas the
cause, destroyed them all. Bhishma acquainted with choice of weapons,
fought for ten days. Drona protected the Kaurava Vahinis for five days.
Karna the desolator of hostile armies fought for two days; and Salya for
half a day. After that lasted for half a day the encounter with clubs
between Duryodhana and Bhima. At the close of that day, Aswatthaman and
Kripa destroyed the army of Yudishthira in the night while sleeping
without suspicion of danger.
"O Saunaka, this best of narrations called Bharata which has begun to be
repeated at thy sacrifice, was formerly repeated at the sacrifice of
Janamejaya by an intelligent disciple of Vyasa. It is divided into several
sections; in the beginning are Paushya, Pauloma, and Astika parvas,
describing in full the valour and renown of kings. It is a work whose
description, diction, and sense are varied and wonderful. It contains an
account of various manners and rites. It is accepted by the wise, as the
state called Vairagya is by men desirous of final release. As Self among
things to be known, as life among things that are dear, so is this history
that furnisheth the means of arriving at the knowledge of Brahma the first
among all the sastras. There is not a story current in this world but doth
depend upon this history even as the body upon the foot that it taketh. As
masters of good lineage are ever attended upon by servants desirous of
preferment so is the Bharata cherished by all poets. As the words
constituting the several branches of knowledge appertaining to the world
and the Veda display only vowels and consonants, so this excellent history
displayeth only the highest wisdom.
"Listen, O ye ascetics, to the outlines of the several divisions (parvas)
of this history called Bharata, endued with great wisdom, of sections and
feet that are wonderful and various, of subtile meanings and logical
connections, and embellished with the substance of the Vedas.
"The first parva is called Anukramanika; the second, Sangraha; then
Paushya; then Pauloma; the Astika; then Adivansavatarana. Then comes the
Sambhava of wonderful and thrilling incidents. Then comes Jatugrihadaha
(setting fire to the house of lac) and then Hidimbabadha (the killing of
Hidimba) parvas; then comes Baka-badha (slaughter of Baka) and then
Chitraratha. The next is called Swayamvara (selection of husband by
Panchali), in which Arjuna by the exercise of Kshatriya virtues, won
Draupadi for wife. Then comes Vaivahika (marriage). Then comes
Viduragamana (advent of Vidura), Rajyalabha (acquirement of kingdom),
Arjuna-banavasa (exile of Arjuna) and Subhadra-harana (the carrying away
of Subhadra). After these come Harana-harika, Khandava-daha (the burning
of the Khandava forest) and Maya-darsana (meeting with Maya the Asura
architect). Then come Sabha, Mantra, Jarasandha, Digvijaya (general
campaign). After Digvijaya come Raja-suyaka, Arghyaviharana (the robbing
of the Arghya) and Sisupala-badha (the killing of Sisupala). After these,
Dyuta (gambling), Anudyuta (subsequent to gambling), Aranyaka, and Krimira-
badha (destruction of Krimira). The Arjuna-vigamana (the travels of
Arjuna), Kairati. In the last hath been described the battle between
Arjuna and Mahadeva in the guise of a hunter. After this Indra-
lokavigamana (the journey to the regions of Indra); then that mine of
religion and virtue, the highly pathetic Nalopakhyana (the story of Nala).
After this last, Tirtha-yatra or the pilgrimage of the wise prince of the
Kurus, the death of Jatasura, and the battle of the Yakshas. Then the
battle with the Nivata-kavachas, Ajagara, and Markandeya-Samasya (meeting
with Markandeya). Then the meeting of Draupadi and Satyabhama, Ghoshayatra,
Mirga-Swapna (dream of the deer). Then the story of Brihadaranyaka and
then Aindradrumna. Then Draupadi-harana (the abduction of Draupadi),
Jayadratha-bimoksana (the release of Jayadratha). Then the story of
'Savitri' illustrating the great merit of connubial chastity. After this
last, the story of 'Rama'. The parva that comes next is called 'Kundala-
harana' (the theft of the ear-rings). That which comes next is 'Aranya'
and then 'Vairata'. Then the entry of the Pandavas and the fulfilment of
their promise (of living unknown for one year). Then the destruction of
the 'Kichakas', then the attempt to take the kine (of Virata by the
Kauravas). The next is called the marriage of Abhimanyu with the daughter
of Virata. The next you must know is the most wonderful parva called
Udyoga. The next must be known by the name of 'Sanjaya-yana' (the arrival
of Sanjaya). Then comes 'Prajagara' (the sleeplessness of Dhritarashtra
owing to his anxiety). Then Sanatsujata, in which are the mysteries of
spiritual philosophy. Then 'Yanasaddhi', and then the arrival of Krishna.
Then the story of 'Matali' and then of 'Galava'. Then the stories of
'Savitri', 'Vamadeva', and 'Vainya'. Then the story of 'Jamadagnya and
Shodasarajika'. Then the arrival of Krishna at the court, and then
Bidulaputrasasana. Then the muster of troops and the story of Sheta. Then,
must you know, comes the quarrel of the high-souled Karna. Then the march
to the field of the troops of both sides. The next hath been called
numbering the Rathis and Atirathas. Then comes the arrival of the
messenger Uluka which kindled the wrath (of the Pandavas). The next that
comes, you must know, is the story of Amba. Then comes the thrilling story
of the installation of Bhishma as commander-in-chief. The next is called
the creation of the insular region Jambu; then Bhumi; then the account
about the formation of islands. Then comes the 'Bhagavat-gita'; and then
the death of Bhishma. Then the installation of Drona; then the destruction
of the 'Sansaptakas'. Then the death of Abhimanyu; and then the vow of
Arjuna (to slay Jayadratha). Then the death of Jayadratha, and then of
Ghatotkacha. Then, must you know, comes the story of the death of Drona of
surprising interest. The next that comes is called the discharge of the
weapon called Narayana. Then, you know, is Karna, and then Salya. Then
comes the immersion in the lake, and then the encounter (between Bhima and
Duryodhana) with clubs. Then comes Saraswata, and then the descriptions of
holy shrines, and then genealogies. Then comes Sauptika describing
incidents disgraceful (to the honour of the Kurus). Then comes the
'Aisika' of harrowing incidents. Then comes 'Jalapradana' oblations of
water to the manes of the deceased, and then the wailings of the women.
The next must be known as 'Sraddha' describing the funeral rites performed
for the slain Kauravas. Then comes the destruction of the Rakshasa
Charvaka who had assumed the disguise of a Brahmana (for deceiving
Yudhishthira). Then the coronation of the wise Yudhishthira. The next is
called the 'Grihapravibhaga'. Then comes 'Santi', then
'Rajadharmanusasana', then 'Apaddharma', then 'Mokshadharma'. Those that
follow are called respectively 'Suka-prasna-abhigamana', 'Brahma-
prasnanusana', the origin of 'Durvasa', the disputations with Maya. The
next is to be known as 'Anusasanika'. Then the ascension of Bhishma to
heaven. Then the horse-sacrifice, which when read purgeth all sins away.
The next must be known as the 'Anugita' in which are words of spiritual
philosophy. Those that follow are called 'Asramvasa', 'Puttradarshana'
(meeting with the spirits of the deceased sons), and the arrival of Narada.
The next is called 'Mausala' which abounds with terrible and cruel
incidents. Then comes 'Mahaprasthanika' and ascension to heaven. Then
comes the Purana which is called Khilvansa. In this last are contained
'Vishnuparva', Vishnu's frolics and feats as a child, the destruction of
'Kansa', and lastly, the very wonderful 'Bhavishyaparva' (in which there
are prophecies regarding the future).
"The high-souled Vyasa composed these hundred parvas of which the above is
only an abridgement: having distributed them into eighteen, the son of
Suta recited them consecutively in the forest of Naimisha as follows:
"In the Adi parva are contained Paushya, Pauloma, Astika, Adivansavatara,
Samva, the burning of the house of lac, the slaying of Hidimba, the
destruction of the Asura Vaka, Chitraratha, the Swayamvara of Draupadi,
her marriage after the overthrow of rivals in war, the arrival of Vidura,
the restoration, Arjuna's exile, the abduction of Subhadra, the gift and
receipt of the marriage dower, the burning of the Khandava forest, and the
meeting with (the Asura-architect) Maya. The Paushya parva treats of the
greatness of Utanka, and the Pauloma, of the sons of Bhrigu. The Astika
describes the birth of Garuda and of the Nagas (snakes), the churning of
the ocean, the incidents relating to the birth of the celestial steed
Uchchaihsrava, and finally, the dynasty of Bharata, as described in the
Snake-sacrifice of king Janamejaya. The Sambhava parva narrates the birth
of various kings and heroes, and that of the sage, Krishna Dwaipayana: the
partial incarnations of deities, the generation of Danavas and Yakshas of
great prowess, and serpents, Gandharvas, birds, and of all creatures; and
lastly, of the life and adventures of king Bharata--the progenitor of the
line that goes by his name--the son born of Sakuntala in the hermitage of
the ascetic Kanwa. This parva also describes the greatness of Bhagirathi,
and the births of the Vasus in the house of Santanu and their ascension to
heaven. In this parva is also narrated the birth of Bhishma uniting in
himself portions of the energies of the other Vasus, his renunciation of
royalty and adoption of the Brahmacharya mode of life, his adherence to
his vows, his protection of Chitrangada, and after the death of
Chitrangada, his protection of his younger brother, Vichitravirya, and his
placing the latter on the throne: the birth of Dharma among men in
consequence of the curse of Animondavya; the births of Dhritarashtra and
Pandu through the potency of Vyasa's blessings (?) and also the birth of
the Pandavas; the plottings of Duryodhana to send the sons of Pandu to
Varanavata, and the other dark counsels of the sons of Dhritarashtra in
regard to the Pandavas; then the advice administered to Yudhishthira on
his way by that well-wisher of the Pandavas--Vidura--in the mlechchha
language--the digging of the hole, the burning of Purochana and the
sleeping woman of the fowler caste, with her five sons, in the house of
lac; the meeting of the Pandavas in the dreadful forest with Hidimba, and
the slaying of her brother Hidimba by Bhima of great prowess. The birth of
Ghatotkacha; the meeting of the Pandavas with Vyasa and in accordance with
his advice their stay in disguise in the house of a Brahmana in the city
of Ekachakra; the destruction of the Asura Vaka, and the amazement of the
populace at the sight; the extra-ordinary births of Krishna and
Dhrishtadyumna; the departure of the Pandavas for Panchala in obedience to
the injunction of Vyasa, and moved equally by the desire of winning the
hand of Draupadi on learning the tidings of the Swayamvara from the lips
of a Brahmana; victory of Arjuna over a Gandharva, called Angaraparna, on
the banks of the Bhagirathi, his contraction of friendship with his
adversary, and his hearing from the Gandharva the history of Tapati,
Vasishtha and Aurva. This parva treats of the journey of the Pandavas
towards Panchala, the acquisition of Draupadi in the midst of all the
Rajas, by Arjuna, after having successfully pierced the mark; and in the
ensuing fight, the defeat of Salya, Karna, and all the other crowned heads
at the hands of Bhima and Arjuna of great prowess; the ascertainment by
Balarama and Krishna, at the sight of these matchless exploits, that the
heroes were the Pandavas, and the arrival of the brothers at the house of
the potter where the Pandavas were staying; the dejection of Drupada on
learning that Draupadi was to be wedded to five husbands; the wonderful
story of the five Indras related in consequence; the extraordinary and
divinely-ordained wedding of Draupadi; the sending of Vidura by the sons
of Dhritarashtra as envoy to the Pandavas; the arrival of Vidura and his
sight to Krishna; the abode of the Pandavas in Khandava-prastha, and then
their rule over one half of the kingdom; the fixing of turns by the sons
of Pandu, in obedience to the injunction of Narada, for connubial
companionship with Krishna. In like manner hath the history of Sunda and
Upasunda been recited in this. This parva then treats of the departure of
Arjuna for the forest according to the vow, he having seen Draupadi and
Yudhishthira sitting together as he entered the chamber to take out arms
for delivering the kine of a certain Brahmana. This parva then describes
Arjuna's meeting on the way with Ulupi, the daughter of a Naga (serpent);
it then relates his visits to several sacred spots; the birth of
Vabhruvahana; the deliverance by Arjuna of the five celestial damsels who
had been turned into alligators by the imprecation of a Brahmana, the
meeting of Madhava and Arjuna on the holy spot called Prabhasa; the
carrying away of Subhadra by Arjuna, incited thereto by her brother
Krishna, in the wonderful car moving on land and water, and through mid-
air, according to the wish of the rider; the departure for Indraprastha,
with the dower; the conception in the womb of Subhadra of that prodigy of
prowess, Abhimanyu; Yajnaseni's giving birth to children; then follows the
pleasure-trip of Krishna and Arjuna to the banks of the Jamuna and the
acquisition by them of the discus and the celebrated bow Gandiva; the
burning of the forest of Khandava; the rescue of Maya by Arjuna, and the
escape of the serpent,--and the begetting of a son by that best of Rishis,
Mandapala, in the womb of the bird Sarngi. This parva is divided by Vyasa
into two hundred and twenty-seven chapters. These two hundred and twenty-
seven chapters contain eight thousand eight hundred and eighty-four slokas.
"The second is the extensive parva called Sabha or the assembly, full of
matter. The subjects of this parva are the establishment of the grand hall
by the Pandavas; their review of their retainers; the description of the
lokapalas by Narada well-acquainted with the celestial regions; the
preparations for the Rajasuya sacrifice; the destruction of Jarasandha;
the deliverance by Vasudeva of the princes confined in the mountain-pass;
the campaign of universal conquest by the Pandavas; the arrival of the
princes at the Rajasuya sacrifice with tribute; the destruction of
Sisupala on the occasion of the sacrifice, in connection with offering of
arghya; Bhimasena's ridicule of Duryodhana in the assembly; Duryodhana's
sorrow and envy at the sight of the magnificent scale on which the
arrangements had been made; the indignation of Duryodhana in consequence,
and the preparations for the game of dice; the defeat of Yudhishthira at
play by the wily Sakuni; the deliverance by Dhritarashtra of his afflicted
daughter-in-law Draupadi plunged in the sea of distress caused by the
gambling, as of a boat tossed about by the tempestuous waves. The
endeavours of Duryodhana to engage Yudhishthira again in the game; and the
exile of the defeated Yudhishthira with his brothers. These constitute
what has been called by the great Vyasa the Sabha Parva. This parva is
divided into seventh-eight sections, O best of Brahmanas, of two thousand,
five hundred and seven slokas.
"Then comes the third parva called Aranyaka (relating to the forest). This
parva treats of the wending of the Pandavas to the forest and the citizens
following the wise Yudhishthira, Yudhishthira's adoration of the god of
day, according to the injunctions of Dhaumya, to be gifted with the power
of maintaining the dependent Brahmanas with food and drink: the creation
of food through the grace of the Sun: the expulsion by Dhritarashtra of
Vidura who always spoke for his master's good; Vidura's coming to the
Pandavas and his return to Dhritarashtra at the solicitation of the latter;
the wicked Duryodhana's plottings to destroy the forest-ranging Pandavas,
being incited thereto by Karna; the appearance of Vyasa and his dissuasion
of Duryodhana bent on going to the forest; the history of Surabhi; the
arrival of Maitreya; his laying down to Dhritarashtra the course of action;
and his curse on Duryodhana; Bhima's slaying of Kirmira in battle; the
coming of the Panchalas and the princes of the Vrishni race to
Yudhishthira on hearing of his defeat at the unfair gambling by Sakuni;
Dhananjaya's allaying the wrath of Krishna; Draupadi's lamentations before
Madhava; Krishna's cheering her; the fall of Sauva also has been here
described by the Rishi; also Krishna's bringing Subhadra with her son to
Dwaraka; and Dhrishtadyumna's bringing the son of Draupadi to Panchala;
the entrance of the sons of Pandu into the romantic Dwaita wood;
conversation of Bhima, Yudhishthira, and Draupadi; the coming of Vyasa to
the Pandavas and his endowing Yudhishthira with the power of Pratismriti;
then, after the departure of Vyasa, the removal of the Pandavas to the
forest of Kamyaka; the wanderings of Arjuna of immeasurable prowess in
search of weapons; his battle with Mahadeva in the guise of a hunter; his
meeting with the lokapalas and receipt of weapons from them; his journey
to the regions of Indra for arms and the consequent anxiety of
Dhritarashtra; the wailings and lamentations of Yudhishthira on the
occasion of his meeting with the worshipful great sage Brihadaswa. Here
occurs the holy and highly pathetic story of Nala illustrating the
patience of Damayanti and the character of Nala. Then the acquirement by
Yudhishthira of the mysteries of dice from the same great sage; then the
arrival of the Rishi Lomasa from the heavens to where the Pandavas were,
and the receipt by these high-souled dwellers in the woods of the
intelligence brought by the Rishi of their brother Arjuna staying in the
heavens; then the pilgrimage of the Pandavas to various sacred spots in
accordance with the message of Arjuna, and their attainment of great merit
and virtue consequent on such pilgrimage; then the pilgrimage of the great
sage Narada to the shrine Putasta; also the pilgrimage of the high-souled
Pandavas. Here is the deprivation of Karna of his ear-rings by Indra. Here
also is recited the sacrificial magnificence of Gaya; then the story of
Agastya in which the Rishi ate up the Asura Vatapi, and his connubial
connection with Lopamudra from the desire of offspring. Then the story of
Rishyasringa who adopted Brahmacharya mode of life from his very boyhood;
then the history of Rama of great prowess, the son of Jamadagni, in which
has been narrated the death of Kartavirya and the Haihayas; then the
meeting between the Pandavas and the Vrishnis in the sacred spot called
Prabhasa; then the story of Sukanya in which Chyavana, the son of Bhrigu,
made the twins, Aswinis, drink, at the sacrifice of king Saryati, the Soma
juice (from which they had been excluded by the other gods), and in which
besides is shown how Chyavana himself acquired perpetual youth (as a boon
from the grateful Aswinis). Then hath been described the history of king
Mandhata; then the history of prince Jantu; and how king Somaka by
offering up his only son (Jantu) in sacrifice obtained a hundred others;
then the excellent history of the hawk and the pigeon; then the
examination of king Sivi by Indra, Agni, and Dharma; then the story of
Ashtavakra, in which occurs the disputation, at the sacrifice of Janaka,
between that Rishi and the first of logicians, Vandi, the son of Varuna;
the defeat of Vandi by the great Ashtavakra, and the release by the Rishi
of his father from the depths of the ocean. Then the story of Yavakrita,
and then that of the great Raivya: then the departure (of the Pandavas)
for Gandhamadana and their abode in the asylum called Narayana; then
Bhimasena's journey to Gandhamadana at the request of Draupadi (in search
of the sweet-scented flower). Bhima's meeting on his way, in a grove of
bananas, with Hanuman, the son of Pavana of great prowess; Bhima's bath in
the tank and the destruction of the flowers therein for obtaining the
sweet-scented flower (he was in search of); his consequent battle with the
mighty Rakshasas and the Yakshas of great prowess including Hanuman; the
destruction of the Asura Jata by Bhima; the meeting (of the Pandavas) with
the royal sage Vrishaparva; their departure for the asylum of Arshtishena
and abode therein; the incitement of Bhima (to acts of vengeance) by
Draupadi. Then is narrated the ascent on the hills of Kailasa by Bhimasena,
his terrific battle with the mighty Yakshas headed by Hanuman; then the
meeting of the Pandavas with Vaisravana (Kuvera), and the meeting with
Arjuna after he had obtained for the purpose of Yudhishthira many
celestial weapons; then Arjuna's terrible encounter with the
Nivatakavachas dwelling in Hiranyaparva, and also with the Paulomas, and
the Kalakeyas; their destruction at the hands of Arjuna; the commencement
of the display of the celestial weapons by Arjuna before Yudhishthira, the
prevention of the same by Narada; the descent of the Pandavas from
Gandhamadana; the seizure of Bhima in the forest by a mighty serpent huge
as the mountain; his release from the coils of the snake, upon
Yudhishthira's answering certain questions; the return of the Pandavas to
the Kamyaka woods. Here is described the reappearance of Vasudeva to see
the mighty sons of Pandu; the arrival of Markandeya, and various recitals,
the history of Prithu the son of Vena recited by the great Rishi; the
stories of Saraswati and the Rishi Tarkhya. After these, is the story of
Matsya; other old stories recited by Markandeya; the stories of
Indradyumna and Dhundhumara; then the history of the chaste wife; the
history of Angira, the meeting and conversation of Draupadi and Satyabhama;
the return of the Pandavas to the forest of Dwaita; then the procession to
see the calves and the captivity of Duryodhana; and when the wretch was
being carried off, his rescue by Arjuna; here is Yudhishthira's dream of
the deer; then the re-entry of the Pandavas into the Kamyaka forest, here
also is the long story of Vrihidraunika. Here also is recited the story of
Durvasa; then the abduction by Jayadratha of Draupadi from the asylum; the
pursuit of the ravisher by Bhima swift as the air and the ill-shaving of
Jayadratha's crown at Bhima's hand. Here is the long history of Rama in
which is shown how Rama by his prowess slew Ravana in battle. Here also is
narrated the story of Savitri; then Karna's deprivation by Indra of his
ear-rings; then the presentation to Karna by the gratified Indra of a
Sakti (missile weapon) which had the virtue of killing only one person
against whom it might be hurled; then the story called Aranya in which
Dharma (the god of justice) gave advice to his son (Yudhishthira); in
which, besides is recited how the Pandavas after having obtained a boon
went towards the west. These are all included in the third Parva called
Aranyaka, consisting of two hundred and sixty-nine sections. The number of
slokas is eleven thousand, six hundred and sixty-four.
"The extensive Parva that comes next is called Virata. The Pandavas
arriving at the dominions of Virata saw in a cemetery on the outskirts of
the city a large shami tree whereon they kept their weapons. Here hath
been recited their entry into the city and their stay there in disguise.
Then the slaying by Bhima of the wicked Kichaka who, senseless with lust,
had sought Draupadi; the appointment by prince Duryodhana of clever spies;
and their despatch to all sides for tracing the Pandavas; the failure of
these to discover the mighty sons of Pandu; the first seizure of Virata's
kine by the Trigartas and the terrific battle that ensued; the capture of
Virata by the enemy and his rescue by Bhimasena; the release also of the
kine by the Pandava (Bhima); the seizure of Virata's kine again by the
Kurus; the defeat in battle of all the Kurus by the single-handed Arjuna;
the release of the king's kine; the bestowal by Virata of his daughter
Uttara for Arjuna's acceptance on behalf of his son by Subhadra--Abhimanyu
--the destroyer of foes. These are the contents of the extensive fourth
Parva--the Virata. The great Rishi Vyasa has composed in these sixty-seven
sections. The number of slokas is two thousand and fifty.
"Listen then to (the contents of) the fifth Parva which must be known as
Udyoga. While the Pandavas, desirous of victory, were residing in the
place called Upaplavya, Duryodhana and Arjuna both went at the same time
to Vasudeva, and said, 'You should render us assistance in this war.' The
high-souled Krishna, upon these words being uttered, replied, 'O ye first
of men, a counsellor in myself who will not fight and one Akshauhini of
troops, which of these shall I give to which of you?' Blind to his own
interests, the foolish Duryodhana asked for the troops; while Arjuna
solicited Krishna as an unfighting counsellor. Then is described how, when
the king of Madra was coming for the assistance of the Pandavas,
Duryodhana, having deceived him on the way by presents and hospitality,
induced him to grant a boon and then solicited his assistance in battle;
how Salya, having passed his word to Duryodhana, went to the Pandavas and
consoled them by reciting the history of Indra's victory (over Vritra).
Then comes the despatch by the Pandavas of their Purohita (priest) to the
Kauravas. Then is described how king Dhritarashtra of great prowess,
having heard the word of the purohita of the Pandavas and the story of
Indra's victory decided upon sending his purohita and ultimately
despatched Sanjaya as envoy to the Pandavas from desire for peace. Here
hath been described the sleeplessness of Dhritarashtra from anxiety upon
hearing all about the Pandavas and their friends, Vasudeva and others. It
was on this occasion that Vidura addressed to the wise king Dhritarashtra
various counsels that were full of wisdom. It was here also that Sanat-
sujata recited to the anxious and sorrowing monarch the excellent truths
of spiritual philosophy. On the next morning Sanjaya spoke, in the court
of the King, of the identity of Vasudeva and Arjuna. It was then that the
illustrious Krishna, moved by kindness and a desire for peace, went
himself to the Kaurava capital, Hastinapura, for bringing about peace.
Then comes the rejection by prince Duryodhana of the embassy of Krishna
who had come to solicit peace for the benefit of both parties. Here hath
been recited the story of Damvodvava; then the story of the high-souled
Matuli's search for a husband for his daughter: then the history of the
great sage Galava; then the story of the training and discipline of the
son of Bidula. Then the exhibition by Krishna, before the assembled Rajas,
of his Yoga powers upon learning the evil counsels of Duryodhana and Karna;
then Krishna's taking Karna in his chariot and his tendering to him of
advice, and Karna's rejection of the same from pride. Then the return of
Krishna, the chastiser of enemies from Hastinapura to Upaplavya, and his
narration to the Pandavas of all that had happened. It was then that those
oppressors of foes, the Pandavas, having heard all and consulted properly
with each other, made every preparation for war. Then comes the march from
Hastinapura, for battle, of foot-soldiers, horses, charioteers and
elephants. Then the tale of the troops by both parties. Then the despatch
by prince Duryodhana of Uluka as envoy to the Pandavas on the day previous
to the battle. Then the tale of charioteers of different classes. Then the
story of Amba. These all have been described in the fifth Parva called
Udyoga of the Bharata, abounding with incidents appertaining to war and
peace. O ye ascetics, the great Vyasa hath composed one hundred and eighty-
six sections in this Parva. The number of slokas also composed in this by
the great Rishi is six thousand, six hundred and ninety-eight.
"Then is recited the Bhishma Parva replete with wonderful incidents. In
this hath been narrated by Sanjaya the formation of the region known as
Jambu. Here hath been described the great depression of Yudhishthira's
army, and also a fierce fight for ten successive days. In this the high-
souled Vasudeva by reasons based on the philosophy of final release drove
away Arjuna's compunction springing from the latter's regard for his
kindred (whom he was on the eve of slaying). In this the magnanimous
Krishna, attentive to the welfare of Yudhishthira, seeing the loss
inflicted (on the Pandava army), descended swiftly from his chariot
himself and ran, with dauntless breast, his driving whip in hand, to
effect the death of Bhishma. In this, Krishna also smote with piercing
words Arjuna, the bearer of the Gandiva and the foremost in battle among
all wielders of weapons. In this, the foremost of bowmen, Arjuna, placing
Shikandin before him and piercing Bhishma with his sharpest arrows felled
him from his chariot. In this, Bhishma lay stretched on his bed of arrows.
This extensive Parva is known as the sixth in the Bharata. In this have
been composed one hundred and seventeen sections. The number of slokas is
five thousand, eight hundred and eighty-four as told by Vyasa conversant
with the Vedas.
"Then is recited the wonderful Parva called Drona full of incidents. First
comes the installation in the command of the army of the great instructor
in arms, Drona: then the vow made by that great master of weapons of
seizing the wise Yudhishthira in battle to please Duryodhana; then the
retreat of Arjuna from the field before the Sansaptakas, then the
overthrow of Bhagadatta like to a second Indra in the field, with the
elephant Supritika, by Arjuna; then the death of the hero Abhimanyu in his
teens, alone and unsupported, at the hands of many Maharathas including
Jayadratha; then after the death of Abhimanyu, the destruction by Arjuna,
in battle of seven Akshauhinis of troops and then of Jayadratha; then the
entry, by Bhima of mighty arms and by that foremost of warriors-in-chariot,
Satyaki, into the Kaurava ranks impenetrable even to the gods, in search
of Arjuna in obedience to the orders of Yudhishthira, and the destruction
of the remnant of the Sansaptakas. In the Drona Parva, is the death of
Alambusha, of Srutayus, of Jalasandha, of Shomadatta, of Virata, of the
great warrior-in-chariot Drupada, of Ghatotkacha and others; in this Parva,
Aswatthaman, excited beyond measure at the fall of his father in battle,
discharged the terrible weapon Narayana. Then the glory of Rudra in
connection with the burning (of the three cities). Then the arrival of
Vyasa and recital by him of the glory of Krishna and Arjuna. This is the
great seventh Parva of the Bharata in which all the heroic chiefs and
princes mentioned were sent to their account. The number of sections in
this is one hundred and seventy. The number of slokas as composed in the
Drona Parva by Rishi Vyasa, the son of Parasara and the possessor of true
knowledge after much meditation, is eight thousand, nine hundred and nine.
"Then comes the most wonderful Parva called Karna. In this is narrated the
appointment of the wise king of Madra as (Karna's) charioteer. Then the
history of the fall of the Asura Tripura. Then the application to each
other by Karna and Salya of harsh words on their setting out for the field,
then the story of the swan and the crow recited in insulting allusion:
then the death of Pandya at the hands of the high-souled Aswatthaman; then
the death of Dandasena; then that of Darda; then Yudhishthira's imminent
risk in single combat with Karna in the presence of all the warriors; then
the mutual wrath of Yudhishthira and Arjuna; then Krishna's pacification
of Arjuna. In this Parva, Bhima, in fulfilment of his vow, having ripped
open Dussasana's breast in battle drank the blood of his heart. Then
Arjuna slew the great Karna in single combat. Readers of the Bharata call
this the eighth Parva. The number of sections in this is sixty-nine and
the number of slokas is four thousand, nine hundred and sixty-tour.
"Then hath been recited the wonderful Parva called Salya. After all the
great warriors had been slain, the king of Madra became the leader of the
(Kaurava) army. The encounters one after another, of charioteers, have
been here described. Then comes the fall of the great Salya at the hands
of Yudhishthira, the Just. Here also is the death of Sakuni in battle at
the hands of Sahadeva. Upon only a small remnant of the troops remaining
alive after the immense slaughter, Duryodhana went to the lake and
creating for himself room within its waters lay stretched there for some
time. Then is narrated the receipt of this intelligence by Bhima from the
fowlers: then is narrated how, moved by the insulting speeches of the
intelligent Yudhishthira, Duryodhana ever unable to bear affronts, came
out of the waters. Then comes the encounter with clubs, between Duryodhana
and Bhima; then the arrival, at the time of such encounter, of Balarama:
then is described the sacredness of the Saraswati; then the progress of
the encounter with clubs; then the fracture of Duryodhana's thighs in
battle by Bhima with (a terrific hurl of) his mace. These all have been
described in the wonderful ninth Parva. In this the number of sections is
fifty-nine and the number of slokas composed by the great Vyasa--the
spreader of the fame of the Kauravas--is three thousand, two hundred and
twenty.
"Then shall I describe the Parva called Sauptika of frightful incidents.
On the Pandavas having gone away, the mighty charioteers, Kritavarman,
Kripa, and the son of Drona, came to the field of battle in the evening
and there saw king Duryodhana lying on the ground, his thighs broken, and
himself covered with blood. Then the great charioteer, the son of Drona,
of terrible wrath, vowed, 'without killing all the Panchalas including
Drishtadyumna, and the Pandavas also with all their allies, I will not
take off armour.' Having spoken those words, the three warriors leaving
Duryodhana's side entered the great forest just as the sun was setting.
While sitting under a large banian tree in the night, they saw an owl
killing numerous crows one after another. At the sight of this,
Aswatthaman, his heart full of rage at the thought of his father's fate,
resolved to slay the slumbering Panchalas. And wending to the gate of the
camp, he saw there a Rakshasa of frightful visage, his head reaching to
the very heavens, guarding the entrance. And seeing that Rakshasa
obstructing all his weapons, the son of Drona speedily pacified by worship
the three-eyed Rudra. And then accompanied by Kritavarman and Kripa he
slew all the sons of Draupadi, all the Panchalas with Dhrishtadyumna and
others, together with their relatives, slumbering unsuspectingly in the
night. All perished on that fatal night except the five Pandavas and the
great warrior Satyaki. Those escaped owing to Krishna's counsels, then the
charioteer of Dhrishtadyumna brought to the Pandavas intelligence of the
slaughter of the slumbering Panchalas by the son of Drona. Then Draupadi
distressed at the death of her sons and brothers and father sat before her
lords resolved to kill herself by fasting. Then Bhima of terrible prowess,
moved by the words of Draupadi, resolved, to please her; and speedily
taking up his mace followed in wrath the son of his preceptor in arms. The
son of Drona from fear of Bhimasena and impelled by the fates and moved
also by anger discharged a celestial weapon saying, 'This is for the
destruction of all the Pandavas'; then Krishna saying. 'This shall not be',
neutralised Aswatthaman's speech. Then Arjuna neutralised that weapon by
one of his own. Seeing the wicked Aswatthaman's destructive intentions,
Dwaipayana and Krishna pronounced curses on him which the latter returned.
Pandava then deprived the mighty warrior-in-chariot Aswatthaman, of the
jewel on his head, and became exceedingly glad, and, boastful of their
success, made a present of it to the sorrowing Draupadi. Thus the tenth
Parva, called Sauptika, is recited. The great Vyasa hath composed this in
eighteen sections. The number of slokas also composed (in this) by the
great reciter of sacred truths is eight hundred and seventy. In this Parva
has been put together by the great Rishi the two Parvas called Sauptika
and Aishika.
"After this hath been recited the highly pathetic Parva called Stri,
Dhritarashtra of prophetic eye, afflicted at the death of his children,
and moved by enmity towards Bhima, broke into pieces a statue of hard iron
deftly placed before him by Krishna (as substitute of Bhima). Then Vidura,
removing the distressed Dhritarashtra's affection for worldly things by
reasons pointing to final release, consoled that wise monarch. Then hath
been described the wending of the distressed Dhritarashtra accompanied by
the ladies of his house to the field of battle of the Kauravas. Here
follow the pathetic wailings of the wives of the slain heroes. Then the
wrath of Gandhari and Dhritarashtra and their loss of consciousness. Then
the Kshatriya ladies saw those heroes,--their unreturning sons, brothers,
and fathers,--lying dead on the field. Then the pacification by Krishna of
the wrath of Gandhari distressed at the death of her sons and grandsons.
Then the cremation of the bodies of the deceased Rajas with due rites by
that monarch (Yudhishthira) of great wisdom and the foremost also of all
virtuous men. Then upon the presentation of water of the manes of the
deceased princes having commenced, the story of Kunti's acknowledgment of
Karna as her son born in secret. Those have all been described by the
great Rishi Vyasa in the highly pathetic eleventh Parva. Its perusal
moveth every feeling heart with sorrow and even draweth tears from the
eyes. The number of sections composed is twenty-seven. The number of
slokas is seven hundred and seventy-five.
"Twelfth in number cometh the Santi Parva, which increaseth the
understanding and in which is related the despondency of Yudhishthira on
his having slain his fathers, brothers, sons, maternal uncles and
matrimonial relations. In this Parva is described how from his bed of
arrows Bhishma expounded various systems of duties worth the study of
kings desirous of knowledge; this Parva expounded the duties relative to
emergencies, with full indications of time and reasons. By understanding
these, a person attaineth to consummate knowledge. The mysteries also of
final emancipation have been expatiated upon. This is the twelfth Parva
the favourite of the wise. It consists of three hundred and thirty-nine
sections, and contains fourteen thousand, seven hundred and thirty-two
slokas.
"Next in order is the excellent Anusasana Parva. In it is described how
Yudhishthira, the king of the Kurus, was reconciled to himself on hearing
the exposition of duties by Bhishma, the son of Bhagirathi. This Parva
treats of rules in detail and of Dharma and Artha; then the rules of
charity and its merits; then the qualifications of donees, and the supreme
ride-regarding gifts. This Parva also describes the ceremonials of
individual duty, the rules of conduct and the matchless merit of truth.
This Parva showeth the great merit of Brahmanas and kine, and unraveleth
the mysteries of duties in relation to time and place. These are embodied
in the excellent Parva called Anusasana of varied incidents. In this hath
been described the ascension of Bhishma to Heaven. This is the thirteenth
Parva which hath laid down accurately the various duties of men. The
number of sections, in this is one hundred and forty-six. The number of
slokas is eight thousand.
"Then comes the fourteenth Parva Aswamedhika. In this is the excellent
story of Samvarta and Marutta. Then is described the discovery (by the
Pandavas) of golden treasuries; and then the birth of Parikshit who was
revived by Krishna after having been burnt by the (celestial) weapon of
Aswatthaman. The battles of Arjuna the son of Pandu, while following the
sacrificial horse let loose, with various princes who in wrath seized it.
Then is shown the great risk of Arjuna in his encounter with Vabhruvahana
the son of Chitrangada (by Arjuna) the appointed daughter of the chief of
Manipura. Then the story of the mongoose during the performance of the
horse-sacrifice. This is the most wonderful Parva called Aswamedhika. The
number of sections is one hundred and three. The number of slokas composed
(in this) by Vyasa of true knowledge is three thousand, three hundred and
twenty.
"Then comes the fifteenth Parva called Asramvasika. In this, Dhritarashtra,
abdicating the kingdom, and accompanied by Gandhari and Vidura went to the
woods. Seeing this, the virtuous Pritha also, ever engaged in cherishing
her superiors, leaving the court of her sons, followed the old couple. In
this is described the wonderful meeting through the kindness of Vyasa of
the king (Dhritarashtra) with the spirits of his slain children, grand-
children, and other princes, returned from the other world. Then the
monarch abandoning his sorrows acquired with his wife the highest fruit of
his meritorious actions. In this Parva, Vidura after having leaned on
virtue all his life attaineth to the most meritorious state.
"The learned son of Gavalgana, Sanjaya, also of passions under full
control, and the foremost of ministers, attained, in the Parva, to the
blessed state. In this, Yudhishthira the just met Narada and heard from
him about the extinction of the race of Vrishnis. This is the very
wonderful Parva called Asramvasika. The number of sections in this is
forty-two, and the number of slokas composed by Vyasa cognisant of truth
is one thousand five hundred and six.
"After this, you know, comes the Maushala of painful incidents. In this,
those lion-hearted heroes (of the race of Vrishni) with the scars of many
a field on their bodies, oppressed with the curse of a Brahmana, while
deprived of reason from drink, impelled by the fates, slew each other on
the shores of the Salt Sea with the Eraka grass which (in their hands)
became (invested with the fatal attributes of the) thunder. In this, both
Balarama and Kesava (Krishna) after causing the extermination of their
race, their hour having come, themselves did not rise superior to the sway
of all-destroying Time. In this, Arjuna the foremost among men, going to
Dwaravati (Dwaraka) and seeing the city destitute of the Vrishnis was much
affected and became exceedingly sorry. Then after the funeral of his
maternal uncle Vasudeva the foremost among the Yadus (Vrishnis), he saw
the heroes of the Yadu race lying stretched in death on the spot where
they had been drinking. He then caused the cremation of the bodies of the
illustrious Krishna and Balarama and of the principal members of the
Vrishni race. Then as he was journeying from Dwaraka with the women and
children, the old and the decrepit--the remnants of the Yadu race--he was
met on the way by a heavy calamity. He witnessed also the disgrace of his
bow Gandiva and the unpropitiousness of his celestial weapons. Seeing all
this, Arjuna became despondent and, pursuant to Vyasa's advice, went to
Yudhishthira and solicited permission to adopt the Sannyasa mode of life.
This is the sixteenth Parva called Maushala. The number of sections is
eight and the number of slokas composed by Vyasa cognisant of truth is
three hundred and twenty.
"The next is Mahaprasthanika, the seventeenth Parva.
"In this, those foremost among men the Pandavas abdicating their kingdom
went with Draupadi on their great journey called Mahaprasthana. In this,
they came across Agni, having arrived on the shore of the sea of red
waters. In this, asked by Agni himself, Arjuna worshipped him duly,
returned to him the excellent celestial bow called Gandiva. In this,
leaving his brothers who dropped one after another and Draupadi also,
Yudhishthira went on his journey without once looking back on them. This
the seventeenth Parva is called Mahaprasthanika. The number of sections in
this is three. The number of slokas also composed by Vyasa cognisant of
truth is three hundred and twenty.
"The Parva that comes after this, you must know, is the extraordinary one
called Svarga of celestial incidents. Then seeing the celestial car come
to take him, Yudhishthira moved by kindness towards the dog that
accompanied him, refused to ascend it without his companion. Observing the
illustrious Yudhishthira's steady adherence to virtue, Dharma (the god of
justice) abandoning his canine form showed himself to the king. Then
Yudhishthira ascending to heaven felt much pain. The celestial messenger
showed him hell by an act of deception. Then Yudhishthira, the soul of
justice, heard the heart-rending lamentations of his brothers abiding in
that region under the discipline of Yama. Then Dharma and Indra showed
Yudhishthira the region appointed for sinners. Then Yudhishthira, after
leaving the human body by a plunge in the celestial Ganges, attained to
that region which his acts merited, and began to live in joy respected by
Indra and all other gods. This is the eighteenth Parva as narrated by the
illustrious Vyasa. The number of slokas composed, O ascetics, by the great
Rishi in this is two hundred and nine.
"The above are the contents of the Eighteen Parvas. In the appendix
(Khita) are the Harivansa and the Vavishya. The number of slokas contained
in the Harivansa is twelve thousand.
"These are the contents of the section called Parva-sangraha." Sauti
continued, "Eighteen Akshauhinis of troops came together for battle. The
encounter that ensued was terrible and lasted for eighteen days. He who
knows the four Vedas with all the Angas and Upanishads, but does not know
this history (Bharata), cannot be regarded as wise. Vyasa of immeasurable
intelligence, has spoken of the Mahabharata as a treatise on Artha, on
Dharma, and on Kama. Those who have listened to his history can never bear
to listen to others, as, indeed, they who have listened to the sweet voice
of the male Kokila can never hear the dissonance of the crow's cawing. As
the formation of the three worlds proceedeth from the five elements, so do
the inspirations of all poets proceed from this excellent composition. O
ye Brahman, as the four kinds of creatures (viviparous, oviparous, born of
hot moisture and vegetables) are dependent on space for their existence,
so the Puranas depend upon this history. As all the senses depend for
their exercise upon the various modifications of the mind, so do all acts
(ceremonials) and moral qualities depend upon this treatise. There is not
a story current in the world but doth depend on this history, even as body
upon the food it taketh. All poets cherish the Bharata even as servants
desirous of preferment always attend upon masters of good lineage. Even as
the blessed domestic Asrama can never be surpassed by the three other
Asramas (modes of life) so no poets can surpass this poem.
"Ye ascetics, shake off all inaction. Let your hearts be fixed on virtue,
for virtue is the one only friend of him that has gone to the other world.
Even the most intelligent by cherishing wealth and wives can never make
these their own, nor are these possessions lasting. The Bharata uttered by
the lips of Dwaipayana is without a parallel; it is virtue itself and
sacred. It destroyeth sin and produceth good. He that listeneth to it
while it is being recited hath no need of a bath in the sacred waters of
Pushkara. A Brahmana, whatever sins he may commit during the day through
his senses, is freed from them all by reading the Bharata in the evening.
Whatever sins he may commit also in the night by deeds, words, or mind, he
is freed from them all by reading Bharata in the first twilight (morning).
He that giveth a hundred kine with horns mounted with gold to a Brahmana
well-posted up in the Vedas and all branches of learning, and he that
daily listeneth to the sacred narrations of the Bharata, acquireth equal
merit. As the wide ocean is easily passable by men having ships, so is
this extensive history of great excellence and deep import with the help
of this chapter called Parva sangraha."
Thus endeth the section called Parva-sangraha of the Adi Parva of the
blessed Mahabharata.