SRIMAD MAHABHARATA - AADI PARVA - SANGRAHA (UPA) PARVA - PART 2(A)

"Rishis said, 'O son of Soota (Rishi Soota), we wish to hear a full and detailed account of the place mentioned by you as Samanta-panchaka (present day Kurukshetra).'

"(Rishi) Soota said, 'O you Brahmanas, listen to the sacred descriptions I say. O you best of men, you deserve to hear of the place known as Samanta-panchaka. In the interval between the Treta and Dwapara Yugas, (Parasu)Rama (the son of Rishi Jamadagni) - great among all who have carrying weapons, driven by impatience of wrongs, repeatedly attacked the noble race of Kshatriyas.

"When that brilliant fireball (Parasurama), by his own courage, destroyed the entire class of Kshatriyas (rulers of Earth), he formed at Samanta-panchaka five lakes of blood. We are told that his reason being overpowered by anger he offered oblations (Arghya in Sanskrit) of blood to the spirit of his ancestors (Pitris in Sanskrit), standing in the middle of the blood-red waters of those lakes.

"It was then that his (Parasurama's) ancestors of whom (Rishi) Richika was the first having arrived there addressed him thus, 'O (Parasu)Rama, O blessed Rama, O offspring of Bhrigu, we have been pleased with the respect you have shown for your ancestors and with your courage, O mighty one! Blessings be upon you. O you illustrious one, ask the boon that you may desire.'

"(Parasu)Rama said, 'O fathers (ancestors), if you are favourably inclined towards me, the boon I ask is that I may be removed from the sins born of me having destroyed the Kshatriyas in anger, and that the lakes (Samanta-panchaka) I have formed may become famous in the world as holy shrines.'

"The Pitris (ancestors) then said, 'So shall it be. But you be pacified.'

"(Parasu)Rama was pacified accordingly. The region that lies near to those lakes of bloody water, from that time has been celebrated as the holy Samanta-panchaka. The wise have declared that every country should be distinguished by a name significant of some event which may have rendered it famous.

"In the interval between the Dwapara and the Kali Yugas, there happened at Samanta-panchaka (present-day Kurukshetra), the encounter between the armies of Kauravas and Pandavas. In that holy region, without hard terrain of any kind, were assembled eighteen Akshauhinis (3,93,660 chariots; 3,93,660 elephants; 11,80,980 cavalry; 19,68,300 infantry) of soldiers eager for battle.

"O Brahmanas, having come to that place, they were all slain on the spot. Thus the name of that region, O Brahmanas, has been explained, and the country described to you as a sacred and delightful one. I have mentioned the whole of what relates to it as the region is celebrated throughout the three worlds.'

"Rishis said, 'We have a desire to know, O son of Soota (Ugrasrava also known as Soota), what is implied by the term Akshauhini that has been used by you. Tell us in full what is the number of horse and foot, chariots and elephants, which compose an Akshauhini for you are fully informed.'

"Soota (also known as Ugrasrava) said, 'One chariot, one elephant, five foot-soldiers, and three horses form one Patti; three Pattis (3 chariots, 3 elephants, 15 foot-soldiers and 9 horses) make one Sena-mukha; three Sena-mukhas (9 chariots, 9 elephants, 45 foot-soldiers and 27 horses) are called a Gulma; three Gulmas (27 chariots, 27 elephants, 135 foot-soldiers and 81 horses) is known as a Gana; three Ganas (81 chariots, 81 elephants, 405 foot-soldiers and 243 horses) is known as a Vahini; three Vahinis (243 chariots, 243 elephants, 1215 foot-soldiers and 729 horses) together are called a Pritana; three Pritanas (729 chariots, 729 elephants, 3645 foot-soldiers and 2187 horses) form a Chamu; three Chamus (2187 chariots, 2187 elephants, 10935 foot-soldiers and 6561 horses) is known as one Anikini; and an Anikini taken ten times forms (21870 chariots, 21870 elephants, 109350 foot-soldiers and 65610 horses), as it is styled by those who know, an Akshauhini.

'O you best of Brahmanas, arithmeticians have calculated that the number of chariots in an Akshauhini is twenty-one thousand eight hundred and seventy (21,870 chariots). The measure of elephants must be fixed at the same number (21,870 elephants). O you pure, you must know that the number of foot-soldiers is one hundred and nine thousand, three hundred and fifty (1,09,350 foot soldiers), the number of horse is sixty-five thousand, six hundred and ten (65,610 horses).

'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 Kauravas the cause, destroyed them all. Bhishma, very familiar with choice of weapons, fought for ten days. Drona protected the Kaurava Vahinis for five days. Karna, the destroyer of hostile armies, fought for two days; and Salya for half a day. After that lasted for half a day the encounter with clubs (Gada in Hindi) between Duryodhana and Bhima. At the close of that day, Ashwatthama (son of Drona) and Kripa destroyed the army of Yudishthira in the night while sleeping without suspicion of danger.

'O Saunaka, this best of narrations called (Maha)Bharata which has begun to be repeated at your yajna, was previously repeated at the (Naga) yajna of (King) Janamejaya by an intelligent disciple of Vyasa (named Sri Vaishampayana).

'It is divided into several sections (parvas); in the beginning are Paushya, Pauloma, and Astika parvas, describing in full the courage and fame of kings. It is a work whose description, style of writing, 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 (salvation or moksha in Sanskrit).

'As Self among things to be known, as life among things that are dear, so is this history (Mahabharata) that furnishes the means of arriving at the knowledge of Brahma, the first among all Shastras. There is not a story current in this world but do depend upon this history as the body upon the food that it takes. As masters of good lineage (vamsha in Sanskrit) are ever attended upon by servants desirous of promotion, so is the (Maha)Bharata cherished by all poets. As the words constituting the several branches of knowledge belonging to the world and the Veda display only vowels and consonants, so this excellent history (Mahabharata) displays only the highest wisdom.

'Listen, O you Rishis, to the outlines of the several divisions (parvas) of this history called (Maha)Bharata, endued with great knowledge, of sections and feet that are wonderful and various, of subtle meanings and logical connections, and decorated with the substance of Vedas.

(FIRST PARVA BRIEF)

'The first parva is called Anukramanika; the second, Sangraha (parva); then Paushya (parva); then Pauloma (parva); the Astika (parva); then Adivansavatarana (parva). Then comes the Sambhava (parva) 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 Dharma, won Draupadi for wife. Then comes Vaivahika (marriage). Then comes Viduragamana (arrival of Vidura), Rajyalabha (acquirement of kingdom), Arjuna-vanavasa (forest 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 on all geographical directions). After Digvijaya come Raja-suyaka, Arghyaviharana (the robbing of the Arghya) and Sisupala-vadha (the killing of Sisupala). After these, Dyuta (gambling), Anudyuta (subsequent to gambling), Aranyaka, and Krimira-vadha (destruction of Kirmira Asura). The Arjuna-bhigamana (the travels of Arjuna), Kairati. In the last has been described the battle between Arjuna and Mahadeva (Lord Shiva) in the form of a hunter.

'After this Indra-lokavigamana (the journey of Arjuna to Indraloka); then that mine of Dharma and virtue, the highly pathetic Nalopakhyana (the story of Nala). After this last, Tirtha-yatra or the pilgrimage of the wise prince of Kurus, the death of Jatasura, and the battle of Yakshas. Then the battle with Nivata-kavachas, Ajaagara, and Markandeya-Samasya (meeting with Rishi Markandeya).

'Then the meeting of Draupadi and Satyabhama, Ghoshayatra, Mirga-Swapna (dream of the deer by Yudhishthira). Then the story of Brihadaranyaka and then Aindradrumna. Then Draupadi-harana (the abduction of Draupadi by Jayadratha), Jayadratha-vimoksana (the release of Jayadratha). Then the story of 'Savitri' illustrating the great merit of the marriage-related purity. After this last, the story of '(Sri) 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 Pandavas and the fulfilment of their promise (of living unknown to the outer world for one year). Then the destruction of Kichakas', then the attempt to take cows (of Virata by Kauravas). The next is called the marriage of Abhimanyu with the daughter of Virata (Uttara). 

'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 (Sri) 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 (Sri) Krishna at the court, and then Bidulaputrasasana. Then the assembly of troops and the story of Sheta. Then, you must know, comes the quarrel of the high-souled Karna. Then the march to the field of the troops of both sides. The next has been called numbering the Rathis and Atirathas. Then comes the arrival of the messenger Uluka which kindled the anger (of 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 (Jambudweepa in Sanskrit); then Bhumi (Earth); then the account about the formation of islands (possibly continents). Then comes the 'Bhagavat-gita'; and then the death of Bhishma. Then the installation of Drona (as the commander-in-chief); 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, you must know, comes the story of the death of Drona of surprising interest. The next that comes is called the discharge of the weapon (astra in Sanskrit) called Narayana (by Ashwatthama - the son of Drona).

'Then, you know, is Karna (being appointed as the commander-in-chief), and then Salya (being appointed as the commander-in-chief). Then comes the (Duryodhana's) immersion in the lake, and then the encounter (between Bhima and Duryodhana) with clubs (Gada in Hindi). Then comes Saraswata, and then the descriptions of holy shrines, and then genealogies.

'Then comes Sauptika describing incidents disgraceful (to the honour of Kurus). Then comes the 'Aisika' of acutely distressing incidents. Then comes 'Jalapradana' oblations (Arghya in Sanskrit) of water to the manes (atma in Sanskrit) 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 'Shanti', then 'Rajadharmanushasana', 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 'Anushasanika'. Then the ascension of Bhishma to heaven. Then the Ashwamedha yajna, which when read removes all sins away. The next must be known as the 'Anugita' in which are words of spiritual philosophy. Those that follow are called 'Ashramvasa', 'Puttradarshana' (meeting with the soul 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 play 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 Soota (Rishi Soota) recited them consecutively in the forest of Naimisha (Naimishaaranya) as follows:

'In the Aadi parva are contained Paushya, Pauloma, Astika, Adivansavatara, Sambhava, the burning of the house of lac (Jatugriha-daha), the slaying of Hidimba (Hidimba vadha), the destruction of the Asura Baka (Baka-vadha), Chitraratha, the Swayamvara of Draupadi, her marriage after the overthrow of rivals in war, the arrival of Vidura, the restoration (of kingdom to Yudhishthira), Arjuna's exile (to the forest), the abduction of Subhadra (by Arjuna), the gift and receipt of the marriage dowry, 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 divine horse Uchchaihsrava, and finally, the dynasty of Bharata, as described in the Naga yajna of king Janamejaya. The Sambhava parva narrates the birth of various kings and heroes, and that of the sage, Krishna Dwaipayana (Veda Vyasa); the partial incarnations of Devas, the generation of Danavas and Yakshas of great skills, and Nagas, Gandharvas, birds, and of all creatures; and lastly, of the life and adventures of king Bharata--the ancestor of the line that goes by his name -- the son (King Bharata) born of Shakuntala in the ashrama of the Rishi Kanwa.

'This (Aadi) parva also describes the greatness of Bhagirathi (River Ganga), and the births of (eight) Vasus in the house of Shantanu and their ascension to heaven. In this parva, is also narrated the birth of Bhishma uniting in himself portions of the energies of other Vasus, his (Bhishma's) rejection 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 power of Vyasa's blessings and also the birth of the Pandavas; the plottings of Duryodhana to send Pandavas to Varanavata, and the other dark advice of the sons of Dhritarashtra in regard to the Pandavas; then the advice given to Yudhishthira on his way by that well-wisher of the Pandavas--Vidura--in the mlechchha (foreign) language--the digging of the hole, the burning of Purochana and the sleeping woman of the hunter caste, with her five sons, in the house of lac; the meeting of Pandavas in the dreadful forest with Hidimba, and the slaying of her brother Hidimba by Bhima of great skills.

'The birth of Ghatotkacha; the meeting of 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 Baka, and the amazement of the population at the sight (of the dead body of Asura Baka); the extra-ordinary births of Krishna (Draupadi) and Dhrishtadyumna; the departure of Pandavas for Panchala in obedience to the direction of Vyasa, and moved equally by the desire of winning the hand of Draupadi on learning the news of the Swayamvara from the lips of a Brahmana; victory of Arjuna over a Gandharva, called Angaraparna, on the banks of the Bhagirathi (River Ganga), his (Arjuna's) agreement of friendship with his adversary (Angaraparna), and his hearing from the Gandharva the history of Tapati, Vasishtha and Aurva.

'This (Aadi) parva treats of the journey of Pandavas towards Panchala, the acquisition of Draupadi in the middle of all 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 (kings) at the hands of Bhima and Arjuna of great skills; the confirmation by Balarama and (Sri) Krishna, at the sight of these matchless actions, that the heroes were Pandavas, and the arrival of the brothers (Balarama and Sri Krishna) at the house of the potter where 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 narrated in consequence; the extraordinary and divinely-decided wedding of Draupadi; the sending of Vidura by the sons of Dhritarashtra as messenger to Pandavas; the arrival of Vidura and his sight to (Sri) Krishna; the abode of Pandavas in Khandava-prastha, and then their rule over one half of the kingdom; the fixing of turns by Pandavas, in obedience to the directions of Narada, for marriage companionship with Krishna (Draupadi). In like manner, the history of Sunda and Upasunda have 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 weapons for delivering cows of a certain Brahmana.

'This (Aadi) parva then describes Arjuna's meeting on the way with Ulupi, the daughter of a Naga (snake); it then narrates his (Arjuna's) visits to several sacred spots; the birth of Babhruvahana; the relieving by Arjuna of five divine ladies (Apsaras) who had been turned into crocodiles by the curse of a Brahmana, the meeting of Maadhava (Sri Krishna) and Arjuna on the holy spot called Prabhasa; the carrying away of Subhadra by Arjuna, encouraged thereto by her (Subhadra's) brother (Sri) Krishna, in the wonderful chariot moving on land and water, and through mid-air, according to the wish of the rider; the departure for Indraprastha, with dowry; the formation in the womb of Subhadra of that child genius of skills, Abhimanyu; Yajnaseni's (Draupadi's) giving birth to children; then follows the pleasure-trip of (Sri) Krishna and Arjuna to the banks of Yamuna and the acquisition by them (Sri Krishna and Arjuna) of the (Sudharshana) Chakra and the celebrated bow Gandiva; the burning of the forest of Khandava; the rescue of Maya by Arjuna, and the escape of the naga,--and the fathering of a son by that best of Rishis, Mandapala, in the womb of the bird Sarangi.

'This (Aadi) parva is divided by Vyasa into two hundred and twenty-seven (227) chapters. These two hundred and twenty-seven chapters contain eight thousand eight hundred and eighty-four (8,884) shlokas.