# The Mahabharata/Book 1: Adi Parva/Section II

Section II.
The Rishis said:—"O son of Suta, we wish to hear a full and circumstantial account of the place mentioned by you as Samanta-panchaka."
Sauti said:—"Listen, O ye Brahmans, 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 the 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 Kshetrias. And when that fiery meteor, by his own valor, annihilated the entire tribe of the Kshetrias, 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 valor, O mighty one! Blessings be upon thee, O thou illustrious one, ask the boon that thou mayst desire.'
"Rama said:—'If, fathers, ye are favorably disposed towards me, the boon I ask is that I may be absolved from the sins begotten of my having annihilated the Kshetrias 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 Brahmans, 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 horse, 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 Brahmans, 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 Brahmans, as fully explained by me, are the numbers of an Akshauhini as said by those acquainted with the principles of numbers. O best of Brahmans, 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. Bhisma acquainted with choice 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, Aswatthama, Kritavarma and Kripa destroyed the army of Yudhishthira 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 Astikaparvas, describing in full the valor and renown of kings. It is a work whose descriptions, 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 shastras. There is not a story current in this world but doth depend upon this history even as the body upon the food 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 connection, and embellished with the substance of the Vedas.
"The first parva is called Anukramanika; the second, Sangraha; then Pausya; then Pauloma; then Astika; then Adivansavatarana. Then comes the Samvava of wonderful and thrilling incidents. Then comes Yatugriha-daha (setting fire to the house of lac) and then Hidimba-badha (death of Hidimba) parvas; then comes Baka-badha (death of Baka) and then Chaitra-ratha. The next is called Swyamvara (election of husband by Panchali), in which Arjuna by the ​exercise of Kshetria virtues won Draupadi for wife. Then comes Vaivahika (marriage). Then come Viduragamana (advent of Vidura), Rajya-lava (acquirement of kingdom), Arjuna-banabasha (exile of Arjuna), and Subhadra-harana (the ravishment of Subhadra). After these, come Harana-harika, Khandava-daha (the burning of the Khandava forest), and Maya-darshana (the meeting with Maya the Asura architect). Then come Sabhá, Mantra, Jarasandha, Digbijaya (general compaign). After Digbijaya come Raja-syuika, Arghaviharana (robbing of the Arghya) and Shisupala-badha (death of Shishupala). After these, Dyuta (gambling), Anudyuta (subsequent to gambling), Aranyaka, and Kirmira-badha (destruction of Kirmira). Then, Arjunavigamana (the travels of Arjuna), and Kāiráti. In the last hath been described the battle between Arjuna and Mahadeva in the guise of a hunter. After this Indra-lokāvigamana (the journey to the regions of Indra); then that mine of religion and virtue and highly pathetic Nalopākhyana (the story of Nala). After this last, Tirtha-yattra 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 Nibata-kabachas, Ajagara, and Markandyea-Samasya (the meeting with Markundeya. Then the meeting of Draupadi and Satyavama, Ghoshayathra, Mriga-swapna (dream of the deer). Then the story of Brihadaranayka and then Aindra-drumna. Then Draupadi-harana (the abduction of Draupadi), and 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 Avimanyu 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 Dhrita-rashtra owing to his anxiety.) Then Sanat-sujata in which are the mysteries of spiritual philosophy. Then Yana-sandhi, and then the arrival of Krishna. Then the story of Matali, and then of Galava. Then the stories of Savitri, Vama-deva, and Vainya. Then the story of Yamadagnya and Shodasha-rajika. Then the arrival of Krishna at the court, and then Bidulaputra-shashana. Then the muster of troops and the story of Shetā. 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 Bhisma 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 Bhagabat-gita; and then the death of Bhisma. 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 Ghatot-kacha. 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 must you know is Karna, and then Salya. Then comes the immersion into the lake, and then the encounter (between Bhima and Duryodhana) with clubs. Then comes Swaraswata, and then the descriptions of holy shrines, and then genealogies. Then comes Sauptika describing incidents disgraceful (to the honor of the Kurus.) Then comes the Aishika 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 Shraddha describing the funeral rites performed for the slain Kauravas. Then comes the destruction of the Rakshasha Chárváka who had assumed the disguise of a Brahmana (for deceiving Yudhish-thira.) Then the coronation of the wise Yudhish-thira. The next is called the Grihaprabi-bhaga. Then comes Santi, then Rajadharma-anushasana, then ​Apaddharma, then Moksha-dharma. Those that follow are called respectively Suka-prashna-avigamana, Brhama-prashna-anushasana, the origin of Durvasa, the disputations with Maya. The next is to be known as Anushasanika. Then the ascension of Bhisma 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, Puttra-darshana (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 come Mahaprasthanika and ascension to heaven. Then comes the Purana which is called Khila-Harivansa. In this last are contained Visnu-parva, Vishnu's frolics and feats as a child, the destruction of Kansa, and lastly, the very wonderful Bhavishya-parva (in which are prophesies regarding the future.)"
The high-souled Vyasa had composed these hundred parvas of which the above is only an abridgment: 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 Pausya, Pauloma, Astika, Adivansavatara, Sambhava, the burning of the house of lac, the slaying of Hidimva, the destruction of the Asura Vaka, Chitra-ratha, 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 Pausya parva treats of the greatness of Utanka, and the Pauloma, of the sons of Bhrigu. The Astika describes the birth of Garada and of the race of the Nagas (Snakes), the churning of the ocean, the incidents relating to the birth of the celestial steed Uchchaisrava, and finally, the dynasty of Bharata, as described in the Snake-sacrifice of king Janamejaya. The Sambhava parva narrates the births of various kings and heroes, and that of the sage, Krishna-Dwaipayana; the partial incarnations of deities, the generation of Daityas and Danavas and Yakshas of great prowess, and of serpents, Gandharvas, ​birds, and of all other 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 by Dushshanta in the asylum 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 Bhisma 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 Animandyavya; the births of Dhrita-rashtra and Pandu through the potency of Vyasa's blessing; 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 Dhrita-rastra in regard to the Pandavas; then the advice administered to Yudhish-thira on his way by that well-wisher of the Pandavas—Vidura—in the mlechchà language—the digging of the hole, the burning of the 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 Hindimbā, and the slaying of her brother Hidimba by Bhima of great prowess. The birth of Ghatot-kacha; the meeting of the Pandavas with Vyasa, and in accordance with his advice their stay in disguise in the city of Ekachchatra, in the house of a Brahmana; the destruction of the Asura Vaka, and the amazement of the populace at the sight; the extraordinary births of Krishnā and Dhrista-dyumna; the departure of the Pandavas to Panchala in obedience to the injunction of Vyasa, and moved equally by the desire of winning the hand of Draupadi on learning the sidings of the Swayamvara from the lips of a Brahmana; the victory of Arjuna over a Gandharva, called Angara-parna, on the banks of the Bhagirathi, his contraction of friendship with his adversary, and his hearing from Gandharva the history of Tapati, Vasistha and Aurva. This ​parva treats of the journey of the Pandavas towards Panchala, the acquisition of Draupadi in the midst of all the Rajahs, 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 sight of these matchless exploits, that the heroes were the Pandavas, and the arrival of the two 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 Dhrita-rashtra as envoy to the Pandavas; the arrival of Vidura and his sight of 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 injunctions of Narada, for connubial companionship with Krishnā. 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 Yudhish-thira 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 Vabruvahana; 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 Pravhasa; the ravishment of Subhadra by Arjuna, incited thereto by her brother Krishna, in the wonderful car moving on land, water, and in mid air, according to the wish of the rider; the departure to Indra-prastha, with the dower; the birth in the womb of Subhadra of that prodigy of prowess Abhimanyu; Yajnaseni's giving birth to children; then follows the pleasure-trip of Krisna and Arjuna to the banks of the Jumna 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 courts of the lokapalas by Narada well acquainted with the celestial regions; the preparations for the Rajasuya sacrifice; the destruction of Jarasandha; the deliverance by Vāsudeva of the princes confined in the mountain pass; the compaign of universal conquest by the Pandavas; the arrival of the princes at the Rajasuya sacrifice with tribute; the destruction of Shishupala on the occasion of the sacrifice, in connection with the offering of arghya; Bhima-sena'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 Yudhish-thira at play by the wily Sakuni; the deliverance by Dhrita-rashtra of his afflicted daughter-in-law Draupadi sunk in the ocean of distress caused by the gambling, as of a boat tossed about by the tempestuous waves. The endeavors of Duryodhana to engage Yudhish-thira again in the game; and the exile of the defeated Yudhish-thira with his brothers. These constitute what has been called by the great Vyasa the Sabha parva. This parva is divided into seventy eight sections, and consists, O best of Brahmanas, of two thousand five hundred and eleven slokas.
"Then must you know is 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 Yudhish-thira; Yudhish-thira's adoration of the god of day, according to the injunctions of Dhaumya, to be gifted with the power of maintaining the dependant Brahmanas with food ​and drink; the creation of food through the grace of the Sun; the expulsion by Dhrita-rashtra of Vidura who always spoke for his master's good; Vidura's coming to the Pandavas and his return to Dhrita-rashtra at the solicitation of the latter; the wicked Druyodhana's plottings to destroy the forest-ranging Pandavas, being incited thereto by Karna; the appearance of Vyasa and his dissuasion of Duryodhana bent upon going to the forest; the history of Surabhi; the arrival of Maitreya; his laying down to Dhrita-rashtra 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 Yudhish-thira on hearing of his defeat at unfair gambling by Sakuni; Dhananjay'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 Dhrista-dyumna's bringing the sons of Draupadi to Panchala; the entrance of the sons of Pandu into the romantic Dwaita wood; conversation of Bhima, Yudhish-thira, and Draupadi; the coming of Vyasa to the Pandavas and his endowing Yudhish-thira 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 Dhrita-rashtra; the wailings and lamentations of Yudhish-thira 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 Yudhish-thira of the mysteries of dice from the same great sage; then the arrival of the Rishi Lomasha 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 Pulasta; 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 Lopā-mudrā from the desire of offspring. Then the story of Rishya-sringa who adopted the Brahmacharya mode of life from his very boyhood; then the history of Rama of great prowess the son of Yamadagni in which has been narrated the death of Karta-virya and the Haihayas; then the meeting between the Pandavas and the Vishnis in the sacred spot called Pravhasa; then the story of Su-kanya in which Chyavana, the son of Bhrigu, made the twins, Aswinas, 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 Aswinas). Then hath been described the history of king Mandhata; then the story 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 Shivi by Indra, Agni, and Dharma; then the story of Ashtāvakra, in which is 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 Ashtāvakra, and the release by the Rishi of his father from the depths of the ocean. Then the story of Yava-krita, and then that of the great Raivya; then the departure (of the Pandavas) for Gandha-madana and their abode in the asylum called Narayana; then Bhima-sena's journey to Gandha-madana at the request of Draupadi (in search of the sweet-scented flower). Bhima's meeting on his way, in a grove of bannanas, with Hanumana, 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 Maniman, the destruction ​of the Asura Jata by Bhima; the meeting (of the Pandavas) with the royal sage Vrisha-parva; their departure for the asylum of Arshti-shena and abode therein; the incitement of Bhima (to acts of vengeance) by Draupadi. Then is narrated the ascent of the hills of Kylasa by Bhima-sena, his terrific battle with the mighty Yakshas headed by Maniman; then the meeting of the Pandavas with Vaisravana (Kuvera), and the meeting with Arjuna after he had obtained for the purposes of Yudhish-thira many celestial weapons; then Arjuna's terrible encounter with the Nivata-Kavachas dwelling in Hiranya-parva, 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 Yudhish-thira; the prevention of the same by Narada; the descent of the Pandavas from Gandha-madana; the seizure of Bhima in the forest by a mighty serpent huge as the mountain; his release from the coils of the snake, upon Yudhish-thira's answering certain questions; the return of the Pandavas to the Kamyaka woods. Here is described the reappearance of Vāsudeva 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 Swaraswati and the Rishi Tarkhya. After these, is the story of Matsya; other old stories recited by Markandeya; the stories of Indra-dyumna and Dhundhu-mara; 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 Yudhish-thira's dream of the deer; then the re-entry of the Pandavas into the Kamyaka forest; here also is the long story of Vrihi-draunika. 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 hands. 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 one only person against whom it might be hurled; then the story called Aranya in which Dharma (the god of justice) gave advice to his son (Yudhish-thira); 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 Vairata. 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 abode there in disguise. Then the slaying by Bhima of the wicked Kichaka who senseless with lust, had sought Draupadi for his embraces; 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 Bhima-sena; 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 in behalf of his son by Subhadra—Abhimanyu the destroyer of foes. These are the contents of the extensive fourth Parva—the Vairata. The great Rishi Vyasa has composed in this sixty seven sections. The number of slokas is two thousand 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 Vāsudeva, 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 Vitra). Then comes the despatch by the Pandavas of their Purohita (priest) to the Kauravas. Then is described how king Dhrita-rashtra of great prowess, having heard the words 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 of peace. Here hath been described the sleeplessness of Dhrita-rashtra from anxiety upon hearing all about the Pandavas and their friends, Vāsudeva and others. It was on this occasion that Vidura addressed to the wise king Dhrita-rashtra 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 the lord Vāsudeva and Arjuna. It was then that the illustrious Krishna, moved by kindness and desirous of peace, went himself to the Kaurava capital, Hastinapore, 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 on his chariot and tender to him of advice, and Karna's rejection of the same from pride. Then the return of Krishna ​the chastiser of enemies from Hastinapore 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 Hastinapore, for battle, of foot soldiers, horse, charioteers, and elephants. Then the tale of 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 Bhisma Parva abounding 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 Yudhish-thira's army, and also the fierce fight for ten successive days. In this the high-souled Vāsudeva 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 Yudhish-thira, seeing the loss inflicted (on the Pandava army,) descending swiftly from his chariot, himself ran, with dauntless breast, his driving whip in hand, to effect the death of Bhisma. 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 Shikandi before him and piercing Bhisma with his sharpest arrows felled him from his chariot. In this, Bhisma 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 cognisant of 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 Yudhish-thira 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 his 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 charioteers Sātyaki, into the Kaurava ranks impenetrable to even the gods, in search after Arjuna in obedience to the orders of Yudhish-thira, and the destruction of the remnant of the Sansaptakas. In the Drona Parva, is the death of Alamvusha, of Srutayus, of Jalasandha, of Shoma-datti, of Virata, of the great charioteer Drupada, of Ghatotkacha, and others; in this Parva, Aswatthama, 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 last 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 Aswatthama; then the death of Danda-sena; then ​that of Danda; then Yudhish-thira's imminent risk in single combat with Karna in the presence of all the warriors; then the wrath of Yudhish-thira and Arjuna to each other; then Krishna's pacification of Arjuna. In this Parva, Bhima in fulfilment of his vow, having ripped open Dushshasana's breast in battle drank his heart's blood. 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 four.
"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 Yudhish-thira 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 Yudhish-thira, 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 Swaraswati; 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 Vysa—the spreader of the fame of the Kauravas—is three thousand two hundred and twenty.
"Then shall I described the Parva called Sauptika of frightful incidents. On the Pandavas having gone away, the mighty charioteers, Kritavarma, 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 Dhrishta-dyumna, and the Pandavas also with all their allies, I will not take off my armour.' Having spoken these 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 sight of this, Aswatthama, 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 there saw a Rakshasa of frightful visage and 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 Kritavarma and Kripa slew all the sons of Draupadi, all the Panchalas with Dhrishta-dyumna 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. These escaped owing to Krishna's counsels. Then the charioteer of Dhrishta-dyumna 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 Bhima-sena 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 Aswat-thama's speech. Then Arjuna neutralised that weapon by one of his own. Seeing the wicked Aswat-thama's destructive intentions, Dwaipayana (and Krishna) denounced curses on him which the latter returned. The Pandavas then deprived the mighty charioteer Aswat-thama of the jewel on his head and became exceedingly glad, and boastful of their success made a present of it to the sorrowing Draupadi. ​This the tenth Parva, called Sauptika, is recited. The great Vyasa hath composed in this 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 have 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. Dhrita-rashtra 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 a substitute for Bhima). Then Vidura, removing the distressed Dhrita-rashtra's affection for worldly things by reasons pointing to final release, consoled that wise monarch. Then hath been described the wending of the distressed Dhrita-rashtra 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 Dhrita-rashtra and their loss of consciousness. Then the Kshetria 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 Rajahs with due rites by that monarch (Yudhish-thira) of great wisdom and the foremost also of all virtuous men. Then upon the presentation of water to the manes of the deceased princes having commenced, the story of Kunti's acknowledgement of Karna as her son born in secret. These 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 eye. 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 Yudhish-thira on his having slain his fathers, brothers, sons, maternal uncles and matrimonial relations. In this Parva is described how from his bed of arrows Bhisma exposed various systems of duties worth the study of kings desirous of know​ledge; this Parva exposeth 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 favorite 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 Anushashana Parva. In it is described how Yudhish-thira the king of the Kurus was reconciled to himself on hearing the exposition of duties by Bhisma, 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 rule 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 Anushashana of varied incidents. In this hath been described the ascension of Bhisma 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 called 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 Parikshita who was revived by Krishna after having been burnt by the (celestial) weapon (of Aswat-thama). 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 shewn the great risk of Arjuna in his encounter with Vavru-vahana the son of Chitrangada (by Arjuna) the appointed daughter (of the chief of Manipura). Then the story of the mungoose 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 Asramavasika. In this Dhrita-rashtra, 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 (Dhrita-rashtra) 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 this Parva, to the blessed state. In this, Yudhish-thira the just met Narada and heard from him about the extinction of the race of the Vrishnis. This is the very wonderful Parva called Asramavasika. 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 with 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 Keshava (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 the children, the old and the decrepit,—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 Yudhish-thira and solicited permission to adopt the Sanyasa 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 Mahaprasthan. In this they met with Agni having arrived at the sea of red waters. In this, asked by Agni himself, Arjuna having 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, Yudhish-thira 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 Sarga of celestial incidents. Then seeing the celestial car come to take him, Yudhish-thira moved by kindness towards the dog that accompanied him, refused to ascend it without his companion. Observing the illustrious Yudhish-thira's steady adherence to virtue, Dharma (the god of justice) abandoning his canine form showed himself to the king. Then Yudhish-thira ascending to heaven felt much pain. The celestial messenger showed him hell by an act of deception. Then Yudhish-thira 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 Yudhish-thira (the region appointed for sinners). Then Yudhish-thira after leaving his 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 the gods. This is the eighteenth Parva as narrated by the illustrious Vyasa. The number of sections is five, and 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 (Khila) 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 Upanishadas, 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 this 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 Brahmanas, as the four kinds of creatures (viviparous, oviparous, born of filth, 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 the 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 ye 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 that are lasting. The Bharata uttered ​by the lips of Dwaipayana is without a parallel; it is the 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 the Bharata in the first twilight (morning). He that giveth a hundred kine with horns plaited with gold to a Brahman cognisant of 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.