Mahabharata: Vol. 5

by Debroy, Bibek

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  First published by Penguin Books India 2012

  Translation copyright © Bibek Debroy 2012

  Cover design by Nitesh Mohanty

  All rights reserved

  ISBN: 978-01-4310-017-1

  This digital edition published in 2012.

  e-ISBN: 978-81-8475-681-4

  Introduction

  1 Brahmana is a text and also the word used for the highest caste.

  2 A class of religious and philosophical texts that are composed in the forest, or are meant to be studied when one retires to the forest.

  3 The six Vedangas are shiksha (articulation and pronunciation), chhanda (prosody), vyakarana (grammar), nirukta (etymology), jyotisha (astronomy) and kalpa (rituals).

  4 Religion, duty.

  5 Wealth. But in general, any object of the senses.

  6 Desire.

  7 Release from the cycle of rebirth.

  8 Krishna or Krishnaa is another name for Droupadi.

  Section Sixty: Amba-Upakhyana Parva

  1Shikhandi also belongs to the lineage of the Panchalas.

  2The word used is tata. This means son, but is affectionately used towards anyone who is younger or junior.

  3Ceremony where a lady chooses her own husband from assembled suitors.

  4However, viryashulka is not the same as a svayamvara. Svayamvara is a ceremony where the maiden herself (svayam) chooses her husband (vara) from assembled suitors. Viryashulka is when the maiden is offered to the suitor who shows the most valour (virya), shulka meaning price.

  5Dasha is a slave or a servant and is a term used for shudras. However, dasha is also used for fishermen and Satyavati was the daughter of a fisherman.

  6Because she was dark, Satyavati was also known as Kali.

  7Varana means elephant and Varanasahrya is another name for Hastinapura.

  8The aranyakas are specific sacred texts, composed in the forest (aranya) and meant to be studied there.

  9Meaning Bhishma.

  10Hotravahana was Amba’s maternal grandfather.

  11Parashurama.

  12If Bhishma does not listen to Parashurama that he should take Amba back.

  13Sages.

  14Gandharvas are celestial musicians and semi-divine.

  15Apsaras are celestial dancers who serve Indra, sometimes regarded as wives of gandharvas.

  16Though not explicitly stated, this is clearly Bhishma speaking again.

  17Akritavrana.

  18There is a minor inconsistency, since Akritavrana is being addressed. However, Bhishma is repeating the conversation to Duryodhana.

  19Another name for Hastinapura, gaja meaning elephant.

  20A respectful offering made to guests, consisting of honey and curd.

  21Bhisma. Jahnavi is another name for Ganga.

  22As a woman.

  23Indra.

  24The supreme soul, brahman or paramatman.

  25They are so powerful that they pass through the bodies.

  26The inferior dharma of remaining with Bhishma against her wishes and the superior dharma of going to Shalva.

  27Parashurama’s tone was conciliatory.

  28The five types of weapons are mukta (those that are released from the hand, like a chakra), amukta (those that are never released, like a sword), muktamukta (those that can be released or not released, like a spear), yantramukta (those that are released from an implement, like an arrow) and mantramukta (magical weapons unleashed with incantations). When four types of weapons are mentioned, the mantramukta category is excluded.

  29Parashurama was the son of Jamadagni. Jamadagni was killed by King Kartavirya Arjuna. In consequence, Parashurama exterminated kshatriyas from the earth twenty-one times. This blood created a lake in Kurukshetra and Parashurama offered oblations to his father there.

  30Ganga.

  31Siddhi means accomplishment. Siddhas are semi-divine species who have attained these superhuman accomplishments or faculties.

  32Celestial singers.

  33Ganga was brought down from heaven by Bhagiratha and is called Bhagiratha’s daughter, Bhagirathi.

  34Hastinapura.

  35Shiva.

  36There is a conversation within a conversation, because Sanjaya is recounting the story to Dhritarashtra.

  37The mother of the Vedas is a reference to the metres Gayatri, Savitri and Sarasvati.

  38That is, thrice the distance an arrow can travel.

  39A specific type of arrow named bhalla, with a broad head.

  40Tree with red blossoms.

  41The sun.

  42Divine weapon named after Vayu, the wind god.

  43Divine weapon named after guhyakas, semi-divine species who were companions of Kubera.

  44Divine weapon named after Agni, the fire god.

  45Divine weapon named after Varuna, the god of the ocean.

  46Goruta is a measure of distance equal to two kroshas. It is so named because it is the distance from which a cow’s (go) bellow can be heard.

  47They did not fall down on the ground.

  48Prayuta (million), arbuda (one hundred million), ayuta (ten thousand), kharva (ten trillion, or a very large number) and nikharva (billion).

  49The text says arrows, though Parashurama actually hurled twelve spears.

  50Kartavirya Arjuna was the king of Haihaya.

  51The word used is vishikha, a special type of arrow. Vishikhas were minute arrows, without feathered tufts.

  52Arshtishena is a sage (rajarshi) whom the Pandavas visited, such as in Section 35 (Volume 3). While he could have also arrived to witness the battle, there is no obvious reason for Arshtishena to be mentioned here. Though the Mahabharata never makes it clear, Arshtishena could have been Shantanu’s elder brother, Devapi, who resorted to the forest. But there is no connection between Arshtishena and Parashurama. Some non-critical editions do not mention Arshtishena, but ancestors. It does make sense for Bhishma to show obeisance to his ancestors.

  53Thousands of gifts and stipends.

  54Rahu.

  55Vishvakarma is the architect of the gods. Prajapatya can be interpreted as another name for the weapon, or as a weapon that is associated with (or used) by Prajapati (Brahma). Prasvapan means something that puts one to sleep.

  56Sambodhana means calling or addressing. In this context, it thus means a weapon that awakens someone by calling him up.

  57When it is summoned mentally.

  58Suggesting that it was large.

  59There is destruction at the end of an era, with an all-encompassing fire. The weapon is being compared to something at the time of destruction, such as the fire.

  60Divine weapon named after Brahma.

  61Because Bhishma had voluntarily withdrawn the weapon and in a way, Parashurama had been defeated.

  62Ourva’s son was Richika, Richika’s son was Jamadagni and Jamadagni’s son was Parashurama. So Ourva, Richika and Jamadagni had arrived. They were descended from Bhrigu. Bhrigu’s son was Chyavana and Chyavana’s son was Ourva.<
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  63When Jamadagni was killed by Kartavirya Arjuna.

  64Nara and Narayana are ancient rishis, Nara is identified with Arjuna and Narayana with Krishna.

  65Brahma.

  66The word used is tata.

  67The word used is tata.

  68This has been translated as the name of a hermitage. But it could also be a reference to the Vatsa kingdom, located at the confluence of the Ganga and the Yamuna.

  69Meaning Parashurama and the lake in Kurukshetra.

  70Because she became a river.

  71There is an Amba River in Maharashtra, but that doesn’t fit.

  72The word used is tata.

  73Obtained through austerities.

  74Probably signifying that the mind is calm and is not agitated or angry.

  75Shiva has a bull on his banner.

  76Mahadeva, Kapardi and Vrishadhvaja are Shiva’s names. Mahadeva means the great god. Kapardi means the one with matted hair and Vrishadhvaja means the one with the bull on his banner.

  77This doesn’t make sense. There was no enmity between Drupada and Bhishma. However, the plural ‘our’ is used in the text, not ‘mine’. So this could be a reference to Drona and Drupada’s enmity with Drona. However, Drupada had already obtained Dhrishtadyumna to ensure Drona’s death.

  78Parshata is Drupada’s name.

  79Meaning Shiva.

  80Shiva.

  81The text doesn’t actually mention the name. It has been inserted here for the sake of clarity.

  82Literally, fair in complexion.

  83Shiva’s.

  84The capital of Panchala. Later known as Kampilgarh and Koil. Now known as Aligarh.

  85Shikhandi.

  86To Hiranyavarma.

  87Both hiranya and kanchana mean gold or golden. Hiranyavarma and Kanchanavarma are synonyms.

  88Hiranyavarma.

  89Hiranyavarma.

  90The word means the son of a shudra mother and a kshatriya father. It is applied for a steward or charioteer.

  91This part of the conversation was happening in public.

  92Yakshas are semi-divine species and companions of Kubera, the god of treasure.

  93Demi-gods similar to the yakshas, companions of Kubera.

  94Kubera.

  95The text uses the word Hemakavacha, translated as golden (hema) armour (kavacha). This has the same meaning as Hiranyavarma, so Hemakavacha can also be interpreted as a proper name.

  96Hemavarma has the same meaning as Hiranyavarma.

  97To Drupada.

  98Arghya.

  99Back to the marital state.

  100Kubera is described as Naravahana, because he has a man (nara) as his mount or vehicle (vahana).

  101Kubera was in the air, in his celestial vehicle or vimana.

  102The son of Vishrava, Kubera.

  103The word used is tata.

  104Kubera. Kubera was the son of Vishrava and Vishrava was the son of Pulastya.

  105The word used is tata.

  106A ratha is a great warrior.

  107The word used is tata.

  108Lokapalas. The guardians (pala) of the worlds (loka) are eight in number—Indra, Vahni (Agni), Yama, Nairrita, Varuna, Maruta, Kubera and Isha (Ishana). Sometimes, Vayu is listed instead of Indra.

  109Ashvatthama.

  110Illusion.

  111Bhishma, the son of a river.

  112Yudhishthira.

  113Kripa.

  114Shiva disguised as a hunter. This has been described in Section 31.

  115Literally, Vedanta means the end of the Vedas and is identified with the philosophy of the Upanishads.

  116Satyaki.

  117Since Kuru was a common ancestor, the Pandavas can also be referred to as Kouravas.

  118After death.

  119Drona.

  120This can also be translated as towards the back of Kurukshetra.

  121A yojana is a measure of distance and is between eight and nine miles.

  122Two separate words are used in the text for courtesans, ganika and vara. These are synonyms. Some non-critical versions read chara (spy) instead of vara. Chara should probably be right.

  Section Sixty-One: Jambukhanda-Vinirmana Parva

  1Samantapanchaka is another name for Kurukshetra, usually explained because of the five (pancha) lakes created by Parashurama. Alternatively, it is said that the land was five yojanas in every direction.

  2The earth is divided into different continents (dvipa). The number varies, but is usually stated to be seven. The central one is Jambudvipa, named after jambu, the jamun tree. Bharatavarsha is in the centre of Jambudvipa.

  3That is, there were passwords and other signs that the Pandava army would use with each other.

  4Yudhishthira.

  5Panchajanya is Krishna’s conch shell and Devadatta is Arjuna’s.

  6Meaning both Yudhishthira and Duryodhana.

  7The word used in the text is dhurya. This means one who carries a burden and can be a beast or a man.

  8The Critical edition may have got this wrong. It uses the word sandhya, which means both morning and dusk. Some non-critical versions use the word sainya. In that case, Vyasa would have seen the soldiers extending to the front and the rear (instead of morning and dusk) and that fits better.

  9Dhritarashtra was Vichitravirya’s son because his mother was Vichitravirya’s wife. But Dhritarashtra was actually Vyasa’s son. In that sense, Vyasa was a grandfather.

  10In earlier sections, such as Section 60, there is a suggestion that Sanjaya knew what was going on, without being actually present. However, the boon of being able to see from afar, is bestowed here.

  11The text uses the word prapitamaha, though Vyasa is actually the paternal grandfather.

  12The text does not explicitly state that this is Vyasadeva speaking. It is left implicit. Hence, we have inserted these quotation marks.

  13‘Khatakhata’ is a crackling sound. When meteors fall down, signifying a calamity, they make this sound. The south is the direction of death.

  14That is, clouds in this shape. The headless torso can be an allusion to Rahu.

  15Arundhati is the rishi Vasishtha’s devoted wife. However, Vasishtha and Arundhati are also stars in Ursa Majoris or saptarshi, the constellation of the Great Bear. As a star, Vasishtha is prominent, while Arundhati is faint. As a sign of abnormal times, Arundhati is shining more than Vasishtha.

  16Shanaishchara or Shani is the planet Saturn. Rohini is the fourth of the twenty-seven nakshatras.

  17Sharika, the bird Turdus Salica.

  18Padma (a lotus in general), utpala (a blue lotus) and kumuda (a lotus that grows in the night or a water lily) respectively.

  19Rahu is a demon. At the time of the churning of the ocean, he disguised himself as a god and began to drink amrita. This was noticed by the sun and the moon and they reported this to Vishnu, who sliced off Rahu’s head with his chakra. Rahu is a head without a body. Seeking revenge against the sun and the moon, he swallows them at the time of an eclipse.

  20The white planet is Shukra. Chitra is the fourteenth nakshatra, Spica. Shukra has passed beyond Chitra, towards the fifteenth nakshatra, Svati (Arcturus), whose lord is Rahu. The white planet might also be Ketu.

  21Pushya is the eighth nakshatra.

  22Angaraka is Mars, while Magha is the tenth nakshatra. Brihaspati is Jupiter, while Shravana is the twenty-second nakshatra.

  23The son of the sun is Shani and Bhaga is the presiding deity for the eleventh nakshatra, Purva Phalguni. However, we have earlier been told that Saturn is in Rohini. There is a contradiction in the positions of the planets across these two chapters.

  24Shukra is Venus and Purva Proshthapada is the same as Purva Bhadrapada, the twenty-fifth nakshatra. Uttara means Uttara Bhadrapada, the twenty-sixth nakshatra.

  25The dark planet is Saturn, Jyeshtha is the eighteenth nakshatra and its presiding deity is Indra. However, we have earlier been told that Saturn is in Rohini.

  26Dhruva is the pole star.
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  27The harsh planet is probably Rahu.

  28Because of the energy of the brahman and Shravana, this seems to be Jupiter.

  29Even if it is the wrong season for that kind of grain.

  30Saptarshi means the seven (sapta) great sages (rishi). But here, it means the constellation Ursa Majoris (Great Bear).

  31Vishakha is the sixteenth nakshatra.

  32The identification of the terrible planet is not clear, but it could be Ketu, Rahu’s headless torso. Krittika is the Pleiades, the third of the twenty-seven nakshatras. The reference to Krittika as the first might also mean that the ordering of the nakshatras used to be different earlier.

  33There are different ways of classifying the twenty-seven nakshatras. The three-fold classification can be a reference to their categorization as upward looking, downward looking and ones that look straight or sideways. Alternatively, kings are divided into three categories, those who own elephants, those who own horses and those who own men. The nine nakshatras that begin with Ashvini signify danger to kings who own horses, if evil planets influence them. The nine nakshatras that begin with Magha have the same implication for kings who own elephants and the nine nakshatras that begin with Mula have that implication for kings who own men.

  34Budha is Mercury.

  35That is, without rain.

  36This doesn’t mean anything. It is just the sound being uttered by the birds.

  37The sacrificial fire.

  38It is not clear what this refers to. Nor is the meaning clear. If it refers to crows, crows at the back of an army are auspicious, while those in front of the army are inauspicious.

  39Elephants, horses, chariots and infantry.

  40Among the enemy.

  41The assumption is that there is going to be a fight between Garuda and the birds.

  42Literally, the forest of the Kurus. Another name for Kurukshetra.

  43Like insects.

  44Animals.

  45That is, they are domestic.

  46Trees are vriksha. Shrubs are gulma, they grow from a clump. Creepers are lata, they require a support. Plants are valli, these are also creepers of a sort, but they creep along the earth (like pumpkins). These plants only survive for a year. Grass is trina.

  47Fourteen mobile and five immobile.

  48The five constituents of matter—kshiti or prithivi or bhumi (earth), apa (water), tejas or agni (fire or energy), marut or vayu (wind or air) and vyoma or akasha (the sky or ether). These are known as bhutas and pancha (five) bhuta collectively.