(EIGHTH PARVA BRIEF)
"Then comes the most wonderful Parva called Karna. In this is narrated the appointment of the wise king of Madra (Salya) as (Karna's) charioteer. Then the history of the fall of the Asura Tripura. Then the exchange of harsh words by Karna and Salya to each on their setting out for the (battle)field, then the story of the swan and the crow recited in insulting reference; then the death of Pandya at the hands of the high-souled Ashwatthama; then the death of Dandasena; then that of Darda; then Yudhishthira's forthcoming risk in single combat with Karna in the presence of all warriors; then the mutual anger of Yudhishthira and Arjuna; then (Sri) Krishna's pacification of Arjuna. In this Parva, Bhima, in fulfilment of his vow (Sankalpa in Sanskrit), having teared open Dussasana's chest in battle drank the blood of his heart. Then Arjuna slew the great Karna in single combat.
"Readers of the (Maha)Bharata call this the eighth Parva. The number of sections in this is sixty-nine (69) and the number of shlokas is four thousand, nine hundred and sixty-four (4,964).
(NINTH PARVA BRIEF)
"Then has been recited the wonderful Parva called Salya. After all the great warriors had been slain, the king of Madra (Salya) 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 Dharmavaan Yudhishthira. Here also is the death of Shakuni in battle at the hands of Sahadeva. Upon only a small number of 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 receiving of this intelligence (about Duryodhana residing in lake) by Bhima from hunters; then is narrated how, moved by the insulting speeches of the intelligent Yudhishthira, Duryodhana ever unable to bear insults, came out of the waters. Then comes the encounter with clubs (Gada in Hindi), between Duryodhana and Bhima; then the arrival, at the time of such encounter, of Balarama: then is described the sacredness of Saraswati; then the progress of the encounter with clubs (Gada in Hindi); then the fracture of Duryodhana's thighs in battle by Bhima with (a terrific hurl of) his mace (Gada in Hindi).
"These all have been described in the wonderful ninth Parva. In this the number of sections is fifty-nine (59) and the number of shlokas composed by the great Vyasa--the spreader of the fame of Kauravas--is three thousand, two hundred and twenty (3,220).
(TENTH PARVA BRIEF)
"Then shall I describe the Parva called Sauptika of frightful incidents. On the Pandavas having gone away, the mighty charioteers, Kritavarman, Kripa(acharya), and the son of Drona (Ashwatthama), came to the battlefield 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 (Ashwatthama), of terrible angry, vowed, 'without killing all Panchalas including Drishtadyumna, and Pandavas also with all their allies, I will not take off armour.'
"Having spoken those words, the three warriors (Kritavarman, Kripaacharya and Ashwatthaman) leaving Duryodhana's side entered the great forest just as the Sun was setting. While sitting under a large banyan tree in the night, they saw an owl killing numerous crows one after another. At the sight of this, Aswatthaman, his heart full of anger at the thought of his father's fate, resolved to slay the sleeping Panchalas. And going to the gate of the camp, he saw there a Rakshasa of frightful face, his head reaching to the very heavens, guarding the entrance.
"Seeing that Rakshasa obstructing all his weapons, the son of Drona (Ashwatthaman) speedily pacified by worship the three-eyed Rudra (Lord Shiva). Then accompanied by Kritavarman and Kripa he slew all the sons of Draupadi, all the Panchalas with Dhrishtadyumna and others, together with their relatives, sleeping unsuspectingly in the night. All perished on that fatal night except the five Pandavas and the great warrior Satyaki.
"Those escaped due to (Sri) Krishna's advice, then the charioteer of Dhrishtadyumna brought to the Pandavas knowledge about the slaughter of the sleeping Panchalas by the son of Drona (Ashwatthama). Then Draupadi distressed at the death of her sons, brothers and father sat before her lords resolved to kill herself by fasting. Then Bhima of terrible skills, moved by the words of Draupadi, resolved, to please her; and speedily taking up his mace (Gada in Hindi) followed in anger the son of his Guru (Ashwatthama) in weapons. The son of Drona (Ashwatthama) from fear of Bhimasena and driven by the fate and also moved by anger discharged a divine weapon saying, 'This is for the destruction of all Pandavas'; then (Sri) 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 (Vyasa) and (Sri) Krishna pronounced curses on him which the latter (Ashwatthama) 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 has composed this in eighteen (18) sections. The number of shlokas also composed (in this) by the great reciter of sacred truths is eight hundred and seventy (870). In this Parva has been put together by the great Rishi (Vyasa), the two Parvas called Sauptika and Aishika.
(ELEVENTH PARVA BRIEF)
"After this has been recited the highly pathetic Parva called Stri. Dhritarashtra of predictive (foreseeing the future) eye, pained at the death of his children, and moved by enmity towards Bhima, broke into pieces a statue of hard iron cleverly placed before him by (Sri) Krishna (as substitute of Bhima). Then Vidura, removing the distressed Dhritarashtra's affection for worldly things by reasons pointing to moksha (salvation in English), consoled that wise monarch. Then has been described the going of the distressed Dhritarashtra accompanied by the ladies of his house to the battlefield of Kauravas.
"Here follow the pathetic wailings of the wives of the slain heroes. Then the anger 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 (battle)field. Then the pacification by (Sri) Krishna of the anger 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 knowledge and the foremost also of all men of Dharma. Then upon the presentation of water (Arghya in Sanskrit) of the souls (Atma in Sanskrit) of the dead 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 reading moves every feeling heart with sorrow and even draws tears from the eyes. The number of sections composed is twenty-seven (27). The number of shlokas is seven hundred and seventy-five (775).
(TWELFTH PARVA BRIEF)
"Twelfth in number comes the Shanti Parva, which increases the understanding and in which is narrated the hopelessness 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 explained various systems of duties worth the study of kings desirous of knowledge; this Parva explains the duties relative to emergencies, with full indications of time and reasons. By understanding these, a person attains to perfect knowledge. The mysteries also of final liberation (moksha in Sanskrit) have been detailed upon.
"This is the twelfth Parva the favourite of the wise. It consists of three hundred and thirty-nine (339) sections, and contains fourteen thousand, seven hundred and thirty-two (14,732) shlokas.
(THIRTEENTH PARVA BRIEF)
"Next in order is the excellent Anushasana Parva. In it is described how Yudhishthira, the king of the Kurus, restored friendly relations to himself on hearing the description of duties by Bhishma, the son of Bhagirathi (Bhagirathi is also known as Ganga). This Parva treats of rules in detail and of Dharma (righteousness in English) and Artha (wealth in English); then the rules of charity and its merits; then the qualifications of donaters, 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 shows the great merit of Brahmanas and cows, and reveals the mysteries of duties in relation to time and place. These are embodied in the excellent Parva called Anushasana of varied incidents. In this has been described the ascension of Bhishma to Heaven.
"This is the thirteenth Parva which has laid down accurately the various duties of men. The number of sections, in this is one hundred and forty-six (146). The number of shlokas is eight thousand (8,000).
(FOURTEENTH PARVA BRIEF)
"Then comes the fourteenth Parva Ashwamedhika. In this is the excellent story of Samvarta and Marutta. Then is described the discovery (by Pandavas) of golden treasuries; and then the birth of Parikshit who was revived by (Sri) Krishna after having been burnt by the (divine) weapon of Aswatthaman. The battles of Arjuna - the Pandava, while following the yajna horse let loose, with various princes who in anger captured it (yajna horse). Then is shown the great risk of Arjuna in his encounter with Babhruvahana 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 Ashwamedha yajna.
"This is the most wonderful Parva called Ashwamedhika. The number of sections is one hundred and three (103). The number of shlokas composed (in this) by Vyasa of true knowledge is three thousand, three hundred and twenty (3,320).
(FIFTEENTH PARVA BRIEF)
"Then comes the fifteenth Parva called Ashramvasika. In this Dhritarashtra, resigning the kingdom, and accompanied by Gandhari and Vidura went to the forest. Seeing this, the Dharmic Pritha (popularly known as Kunti) also, ever engaged in cherishing her superiors, leaving the court of her sons, followed the old couple (Dhritarashtra and Gandhari). In this is described the wonderful meeting through the kindness of Vyasa of the king (Dhritarashtra) with the souls (Atma in Sanskrit) of his slain children, grand-children, and other princes, returned from the other world. Then the monarch (Dhritarashtra) abandoning his sorrows acquired with his wife the highest fruit of his meritorious actions. In this Parva, Vidura after having leaned on Dharma all his life attained to the most meritorious state.
"In the Parva, the learned son of Gavalgana, Sanjaya, also of passions under full control, and the foremost of ministers, attained to the blessed state. In this, Dharmavaan Yudhishthira met (Devarishi) 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 (42), and the number of shlokas composed by Vyasa aware of truth is one thousand five hundred and six (1,506).
(SIXTEENTH PARVA BRIEF)
"After this, you know, comes the Mausala 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 (intoxicating) drink, driven 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) Vajra. In this, both Balarama and Keshava (Sri Krishna) after causing the death of their (Vrishni) race, their (Balarama's and Sri Krishna's) hour having come, (they) themselves did not rise superior to the rule of all-destroying Time.
"In this, Arjuna the foremost among men, going to Dwaravati (Dwaraka) and seeing the city without the Vrishnis was much affected and became exceedingly sorry. Then after the funeral of his maternal uncle Vaasudeva, 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 (Arjuna) then caused the cremation of the bodies of the illustrious (Sri) Krishna and Balarama and of the principal members of the Vrishni kula.
"Then as he was journeying from Dwaraka with the women and children, the old and the weak -- the remaining people of the Yadu race -- he was met on the way by a heavy calamity. He (Arjuna) also witnessed the disgrace of his bow Gandiva and the unfavourable (effects) of his divine weapons. Seeing all this, Arjuna became discouraged and, following Vyasa's advice, went to Yudhishthira and requested permission to adopt the Sannyasa mode of life.
"This is the sixteenth Parva called Mausala. The number of sections is eight (8) and the number of shlokas composed by Vyasa aware of truth is three hundred and twenty (320).
(SEVENTEENTH PARVA BRIEF)
"The next is Mahaprasthanika, the seventeenth Parva. In this, those foremost among men - the Pandavas - resigning their kingdom went with Draupadi on their great journey called Mahaprasthana. In this, they (Pandavas with Draupadi) 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 divine bow called Gandiva. In this, leaving his brothers who dropped one after another and Draupadi also, Yudhishthira went on his journey without (even) once looking back on them.
"This the seventeenth Parva is called Mahaprasthanika. The number of sections in this is three (3). The number of shlokas also composed by Vyasa aware of truth is three hundred and twenty (320).
(EIGHTEENTH PARVA BRIEF)
"You must know the Parva that comes after this is the extraordinary one called Svarga of divine incidents. Then seeing the divine chariot (Devaratha in Sanskrit) come to take him, Yudhishthira moved by kindness towards the dog that accompanied him, refused to ascend it (Devaratha) without his companion (the dog). Observing the illustrious Yudhishthira's steady adherence to Dharma, Dharma (the God of Justice) abandoning his dog form showed himself to the king (Yudhishthira).
"Then Yudhishthira ascending to heaven felt much pain. The divine messenger showed him hell by an act of deception (Maayaa in Sanskrit). Then Yudhishthira, the soul of Dharma, heard the heart-rending lamentations of his (Yudhishthira's) brothers remaining in that region under the discipline of Yama. Then Dharma and (Lord) Indra showed Yudhishthira the region appointed for sinners. Then Yudhishthira, after leaving the human body by a plunge in the divine Ganga, attained to that region which his acts merited, and began to live in joy respected by (Lord) Indra and all other Devas.
"This is the eighteenth Parva as narrated by the illustrious Vyasa. The number of shlokas composed, O Rishis, by the great Rishi (Vyasa) in this is two hundred and nine (209).
"The above are the contents of the Eighteen Parvas. In the appendix (Khita) are the Harivamsha and the Vavishya. The number of shlokas contained in the Harivamsha is twelve thousand."
"These are the contents of the section called Parva-Sangraha.
"Suta continued, "Eighteen Akshauhinis of troops came together for battle. The encounter that resulted 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 (MahaBharata), cannot be regarded as wise. Vyasa of immeasurable intelligence, has spoken of the Mahabharata as a treatise on Artha (wealth in English), on Dharma (righteousness in English), and on Kaamaa (pleasure in English). Those who have listened to his history (MahaBharata) 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 proceeds from the five elements, so do the inspirations of all poets proceed from this excellent composition.
"O you Brahman, as the four kinds of creatures (born from the parent body, born from the egg, born of hot moisture and vegetables) are dependent on space for their existence, so the Puranas depend upon this history (MahaBharata). 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 (MahaBharata). There is not a story present in the world but does depend on this history (MahaBharata), as body upon the food it consumes. All poets cherish the (Maha)Bharata as servants desirous of promoyion always attend upon masters of good lineage. As the blessed domestic Ashrama can never be surpassed by the three other Ashramas (modes of life) so no poets can surpass this poem.
"O Rishis, shake off all inaction. Let your hearts be fixed on Dharma, for Dharma is the one only friend of him that has gone to the other world. The most intelligent by cherishing wealth and wives can never make these their own, nor are these possessions lasting. The (Maha)Bharata uttered by the lips of Dwaipayana (Vyasa) is without a parallel; it is Dharma itself and sacred. It destroys sin and produces good. He that listens to it while it is being recited has 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 (Maha)Bharata in the evening. Whatever sins he may commit also in the night by actions, words, or mind, he is freed from them all by reading (Maha)Bharata in the first twilight (morning twilight). He that gives a hundred cows with horns mounted with gold to a Brahmana well-versed in Vedas and all branches of learning, and he that daily listens to the sacred narrations of the (Maha)Bharata, acquires equal merit. As the wide ocean is easily passable by men having ships, so is this extensive history (MahaBharata) of great excellence and deep meaning with the help of this chapter called Parva sangraha."
"Thus ends the section called Parva-sangraha of the Adi Parva of the blessed Mahabharata."
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