49Gayatri has several nuances. It is a mantra in the Vedas and is described as the mother of the Vedas. It is equated with the brahman or paramatman. In personified form, Gayatri is a goddess and Brahma’s consort. She is equated with Brahma and is the source of all creation.
50Bhumi possesses all the five qualities.
51Before creation. This is a reference to the five constituents of matter, not the qualities.
52At the time of destruction, earth merges into water, water merges into fire, fire merges into air and air merges into ether. At the time of creation, air is created from ether, fire is created from air, water is created from fire and the earth is created from water.
53Brahma.
54The bhutas, constituents of matter or elements.
55These shlokas about Sudarshana are difficult to understand. Perhaps some allegory is intended and the text is not meant to be taken literally.
56Sacred fig tree, kind of banyan. Also known as plaksha and pipal.
57These words are spoken by Sanjaya.
58Malyavan and Gandhamadana.
59Meru extends both above the earth and inside the earth.
60Garuda’s.
61Meru.
62The wind or the wind god.
63Tumburu, Vishvavasu, Haha and Huhu are the names of gandharvas.
64Shukracharya, the preceptor of the demons.
65Shiva. Shiva’s consort is Uma.
66Karnikara is also the name of a flower. It is colourful, but has no fragrance.
67Ganga flows in the sky, the earth and the nether world. She is called Mandakini in the sky, Ganga on earth and Bhogavati in the nether world.
68Jambukhanda or Jambudvipa is at the centre of the seven dvipas (islands), which are spread out in a concentric circle. Meru is at the centre of Jambukhanda. Jambukhanda is named after the jamun (the Indian blackberry). Bharatavarsha is in Jambukhanda.
69The name of Indra’s pleasure garden.
70Varsha is a continent and usually nine such continents are mentioned— Kuru, Hiranmaya, Ramyaka, Ilavrita, Hari, Ketumala, Bhadrashva, Kinnara and Bharata. Hiranyaka is the same as Hiranmaya and Airavata is the same as Ilavrita. Shveta and Nila are the names of mountains.
71The name of a mountain.
72Probably referring to Hiranyaka, Ramyaka, Ilavrita, Hari and Ketumala.
73Vishrava’s son, Kubera.
74There is a typo in the Critical edition’s text here. It should read parshva (side) instead of Partha.
75A lake.
76Indra.
77Literally the lord of all beings, Shiva.
78Shiva.
79Ganga.
80Nadi means river.
81Probably meaning Shiva.
82Sarpas are snakes, nagas are serpents. Unlike sarpas, nagas have semi-divine qualities. They can assume any form at will and dwell in a separate nether world.
83Of the hare.
84Sweet, sour, salty, pungent, bitter and acidic.
85As bark.
86The ruddy goose.
87Either the kadamba or the devadaru (deodar) tree.
88The word used is maharajata, which also means turmeric.
89These are the valakhilya sages, usually stated to be sixty thousand in number. They are as long as a thumb and were created from Brahma’s body. They precede the sun’s chariot.
90The same as Ramyaka.
91The same as Hiranmaya.
92Shandili was a female ascetic who lived on Mount Rishabha. The story of Garuda’s encounter with her has been described in Section 54 (Volume 4).
93The same as Ilavrita. This varsha is supreme because Mount Shringavan is there.
94The sky.
95Nara and Narayana are both manifestations of Vishnu. Vaikuntha means immeasurable and is the name of Vishnu’s abode, as well as Vishnu’s name.
96Though written as Bharata, the country is actually Bhaarata and is named after Bharata.
97Each manvantara (era) is presided over by a sovereign known as Manu. It is because humans are descended from Manu that they are known as manava. There are fourteen manvantaras and fourteen Manus to preside over them. The present manvantara is the seventh and the Manu who presides over this is known as Vaivasvata, because he was born from the sun (Vivasvat).
98Vainya means Vena’s son. King Prithu was a virtuous king who was Vena’s son. Prithivi or prithvi, the earth, is named after Prithu.
99The founder of the solar dynasty.
100The son of Nahusha. Both the Pandavas and the Yadavas are descended from Yayati. Yayati’s story has been recounted in Section 7 (Volume 1).
101King of the solar dynasty, the son of Nabhaga.
102King of the solar dynasty, the son of Yuvanashva. Mandhata’s story has been recounted in Section 33 (Volume 3).
103King of the lunar dynasty. Nahusha’s story has been recounted in Section 49 (Volume 4).
104Mandhata’s son.
105Oushinara means the son of Ushinara. Shibi was the son of King Ushinara of the lunar dynasty and was famous for his generosity.
106King mentioned in the Bhagavata Purana as the father of Bharata.
107Aila means the son of Ila. Ila was the daughter of Vaivasvata Manu and gave birth to Pururava. Aila means Pururava.
108King Nriga inadvertently donated the same cow to two brahmanas. He was cursed and became a lizard that lived in a well. Krishna rescued him from this curse.
109That is, in Bharatavarsha.
110Barbarians, those who do not speak Sanskrit.
111There is a Bahuda river in Andhra Pradesh.
112Sutlej.
113Chenab.
114Identified with the Chautang River in Haryana. Drishadvati means a river with many stones in it.
115Beas.
116Betwa River in Madhya Pradesh and Uttar Pradesh.
117Krishnavena is the river Krishna and the tributary Venna.
118Ravi.
119Jhelum.
120Probably the Tapti.
121In Udhampur district of Jammu and Kashmir.
122The Koshi river.
123Trideva is mentioned twice.
124In Uttar Pradesh.
125Chambal.
126Vetravati is mentioned twice.
127Payoshni is mentioned twice.
128Sindhu is mentioned twice.
129Originates in Maharashtra, tributary of the Krishna.
130This could mean the Apaga river in Haryana.
131Another name for Chandrabhaga, so this has already been mentioned.
132Hiranvati is mentioned twice.
133Chitrasena is mentioned twice.
134Venna has already been mentioned, in conjunction with Krishna.
135This has already been mentioned, though the earlier mention said Krishnavena.
136Koushiki is mentioned twice.
137The Shon River.
138Bahuda has already been mentioned.
139Tributary of the Padma.
140The river Tons, tributary of the Ganga that flows through Madhya Pradesh and Uttar Pradesh.
141Varuna and Asi Rivers in Varanasi.
142Tributary of the Alakananda.
143In Orissa.
144Tributary of the Brahmaputra.
145In Rajshahi division in Bangladesh.
146This doesn’t sound right and there may be a typo in the Critical edition. As in some non-critical versions, it should read phala, not bala. In that case, the rivers produce great merit.
147Kashi has already been mentioned.
148We haven’t followed the Critical edition here, which uses the word kevala. Kerala fits better.
149Kashi has already been mentioned.
150Videha has already been mentioned.
151In our translation, we have already mentioned Kerala.
152Hunters.
153Dharma, artha and kama.
154Sama, dana, bheda and danda respectively.
155Kali.
156Chakravarti.
157The rest of it has
already passed.
158That is, Harivarsha is superior to Bharatavarsha.
Section Sixty-Two: Bhumi Parva
1The word planet is in the singular. So Sanjaya will only tell Dhritarashtra about Rahu.
2The ocean.
3Shakadvipa.
4The people who live there.
5The grandfather is Brahma. Revati is the twenty-seventh nakshatra.
6Shyama means dark.
7Kesara means saffron, which is why the mountain is so named.
8Each mountain.
9There is a varsha corresponding to each of the seven mountains. Raivata is the same as Raivataka. Malaya is being referred to as Jalada, jalada meaning something that provides water, such as a cloud. The clouds strike against mountains and provide water.
10The name of another mountain.
11Shiva.
12Of the brahmanas.
13Ghrita.
14Dadhi.
15Sura.
16Gharma. Alternatively, where the waters are heated.
17The silk-cotton tree.
18Andhakara is the same as Andhakaraka.
19Progressively, the distance between the second and the third is double that between the first and the second and so on.
20Vamana is the same as Vamanaka.
21Pravara is the same as Pravaraka.
22Usually the stage of celibacy, when one is studying. However, brahmacharya also means worship of the brahman or following the path of the brahman.
23It is left implicit that this occurs as one progressively moves northwards, from one varsha to the next.
24The word used is shiva, which means the benign one who ensures bliss.
25There are four elephants that dwell in the four directions. These are known as diggaja, the elephant (gaja) for a direction (dik).
26The temples and mouth are rent because of rutting when an elephant is in musth. The name of the fourth elephant is not mentioned. Sometimes, eight or ten elephants are said to dwell in the respective eight or ten directions.
27The first subject, the geography. However, Dhritarashtra had also asked about Rahu and about the sun and the moon.
28Another name for Rahu.
29This gives a value of Pi of 3.5.
30This gives a value of Pi of 3.45.
31In the sacred texts.
32The connection between a geographical description and Duryodhana’s pacification is not obvious.
Section Sixty-Three: Bhagavad Gita Parva
1Sanjaya need not of course have gone to the field of battle. He could see what was happening without being physically present. The Critical edition has the word madhyamam as a description of Bhishma. This means an intermediate one, someone in the middle. Bhishma was an intermediate one between the earlier generation of the Bharatas and the newer one. However, this sounds contrived. Since non-critical versions have the standard word pitamaham (grandfather), the Critical version may have erred.
2These incidents have been recounted in Section 60.
3The word father is being used in a loose sense.
4Shikhandi.
5Indra.
6That is, Bhishma’s father Shantanu. Bhishma adopted a life of celibacy so that Shantanu could marry Satyavati.
7Referring to Duryodhana and his brothers.
8Guarding him.
9Duryodhana.
10Bharadvaja’s son is Drona. However, Drona has already been mentioned. Hence, if the word son is interpreted with some latitude, this could also mean Ashvatthama.
11An atiratha is a supreme warrior. The classification of rathas, maharathas and atirathas has been given in Section 59 (Volume 4).
12Parashurama.
13Makara, mythical aquatic creature, translated here as shark.
14The way the shore drives back the ocean.
15Referring to Bhishma’s death.
16Referring to the army of the Pandavas.
17There are six Vedangas— shiksha (articulation and pronunciation), chhanda (prosody), vyakarana (grammar), nirukta (etymology), jyotisha (astronomy) and kalpa (rituals).
18The story has been told in Section 60.
19Parashurama belonged to the Bhargava lineage.
20Bhishma.
21The word used is tata.
22Bhishma’s name.
23Bhishma.
24Krishna Dvaipayana Vedavyasa was Dhritrashtra’s biological father and was the son of the sage Parashara.
25Arjuna’s.
26Both rishti and khadga are types of swords and both are mentioned. Hence, we have translated rishti as scimitar.
27An akshouhini is a large army and consists of 21,870 chariots, 21,870 elephants, 65,610 horses and 109,350 soldiers on foot.
28The Critical edition has got this wrong. The text says munjamalina, garlanded with munja grass. This does not fit. Some other versions say yuddhashalina, skilled in war. That fits much better.
29After death.
30This may mean either the sun or the moon. However, Bhishma has already been compared to a moon, though sharp rays typically signify the sun, not the moon.
31Of the Pandavas.
32Makara.
33The tenth of the twenty-seven nakshatras. There is a problem of inconsistency, since other places don’t say that the moon was in Magha on that day. A somewhat more complicated interpretation is also possible. The ancestors are the deity associated with Magha. After death, one goes to the world of the ancestors and spends some time there, before proceeding elsewhere. In the complicated interpretation, this shloka means that the moon approached the world of the ancestors. Consequently, if one died in the battle, one would not have to spend time in the world of the ancestors, but would proceed to heaven immediately, after traversing the world of the moon.
34Excluding Rahu and Ketu.
35The text says brahman.
36Govasana was his name. He was known as Shaibya because he was the king of the Shibis.
37Duryodhana.
38Since Karna (the lord of Anga) had refused to fight, this mean’s Karna’s son Vrishaketu.
39In all such instances, what is meant is that the individual concerned placed himself at the head of the division of the army he was commanding, not at the head of the overall army.
40Yantras or machines.
41Ankusha, for driving the elephant.
42Ashvatthama.
43A vyuha is an arrangement of troops in battle formation and there were different types of vyuhas.
44The standards.
45The Malavas being counted as one.
46The word used is tata.
47In the shape of the mouth (mukha) of a needle (suchi).
48Virata.
49Shikhandi.
50Satyaki.
51Drupada.
52Because of the musth.
53An ordinary club is gada, parigha is an iron club. Bhima’s gada is being compared to a parigha, which is stronger than an ordinary club.
54Indra’s vajra was symmetrical on all sides.
55Vajra also means thunder. Hence the image of lightning.
56Of the Kouravas.
57Belonging to the Pandavas.
58Punjab.
59Kripa, also known as Goutama.
60Hunters.
61Greeks.
62These warriors took an oath that they would not retreat alive from the field of battle.
63Because it was smaller.
64Without weakness or lassitude. Vaikuntha is both the name of Vishnu’s abode and a name for Vishnu. Here, it is being used in the latter sense.
65Before Krishna appeared, the gods had been vanquished by the demons.
66Satyaki.
67Arjuna.
68Bhima.
69Arjuna.
70As an auspicious sign.
71Dronacharya.
72Drupada’s son was Dhrishtadyumna and he was also Dronacharya’s student.
73Another name for Satyaki.
74The son of Shishupala, from Chedi.
75
Of the Yadava clan.
76Of the Panchala clan.
77King Drupada’s son.
78Abhimanyu.
79One of the Kourava brothers.
80Bhurishrava.
81Shastra is a weapon and so is a praharana. These words can be used synonymously. But etymologically, there is a difference between the two. Shastra is something that is used to kill. Praharana is something that is used to beat someone up. And astra is something that is thrown. The text uses both shastra and praharana.
82This is the obvious meaning. Paryapta means that which can be measured and is therefore limited. Aparyapta is that which is unlimited, such as the Kourava army is. This is the straightforward interpretation, the Kourava army being larger than the Pandava one by a considerable magnitude. There were eleven akshouhinis on the Kourava side and seven on the Pandava side. However, a more convoluted interpretation is also possible, since paryapta also means adequate. Thus, the Kourava army is inadequate, but the Pandava army is adequate.
83His means Duryodhana’s. Duryodhana’s statement having ended, we are back with Sanjaya.
84Krishna.
85Arjuna.
86Krishna. Hrishikesha means lord of the senses.
87Arjuna.
88Bhima. Vrikodara means someone with the belly of a wolf.
89Arjuna.
90Krishna. Achyuta can be translated as someone who is firm and has not fallen.
91Another name for Arjuna. Gudakesha means someone who has conquered sleep.
92Sakha has been translated by us as a friend and suhrida as a well-wisher. All these terms can be translated as friend, but in the Sanskrit, there are differences of nuance. A mitra is someone with whom one works together. A sakha is a kindred soul. A bandhu is someone from whom one cannot bear to be separated, a relative. A suhrida is someone who is always devoted and a bandhava is someone who accompanies you to palaces and cremation grounds, a kin.
93Kripa has been translated as pity. Daya is also pity. But there is a difference between the two and this will be explained in the next chapter.
94According to the sacred texts, there are six types of assassins (atatayi)— arsonists, poisoners, those who bear arms to kill you, those who steal wealth, those who steal land and those who steal other people’s wives. The sacred texts sanction the killing of these types of criminals. Hence, killing the Kouravas is sanctioned by law. However, Arjuna faces a conflict between law and morality.
Mahabharata: Vol. 5 Page 61