Mahabharata: Vol. 5

by Debroy, Bibek

  593That is, fruits resulting from the action. By relinquishing attachment is meant giving up a sense of ownership or ego in performing the action.

  594By indicated action is meant one’s own dharma or svadharma, which varies from person to person.

  595A tamas-type, that is, dark or evil kind of relinquishing.

  596Sannyasis don’t face such fruits of action. By a sannyasi is meant a person who relinquishes attachment and fruits, not one who relinquishes action.

  597The word sankhya is used in the Sanskrit. This may either mean sankhya philosophy specifically, or it may mean sacred texts like the Vedas in general.

  598This is a difficult shloka to understand. The abode of any action is the human body. The agent is the ego or the ownership of the action. The different types of instrument are the senses and various types of endeavour are pranayama. All four are required for any action to take place. That leaves the divine element and this has been interpreted in various ways. First, this can mean divinities who rule over different parts of the body and different types of senses. Second, it can be the influence of the paramatman, working through the body. Third, it can be the residual element as a determinant of action, after all the other four have been accounted for. Fifth, it can be the effect of action performed in earlier births.

  599That is, action is due to these five determining causes.

  600Doesn’t see the truth.

  601Such a person is not tied down by the fruits of the action. The mention of killing dramatizes the point. And after all, Arjuna is being addressed against the background of Arjuna refusing to kill his friends and relatives.

  602Because action requires a resolution that the action should take place and this involves knowledge, that which can be known and the knower. Without these three, the resolution will not materialize.

  603Meaning, sankhya philosophy. The three impetuses of knowledge, that which can be known and the knower have been cited. The action, the instrument and the agent have been cited as the base for action. Of these six, knowledge, action and the agent have been now singled out for detailed attention and the reason is clear. The knower is identified with the agent, that which can be known is identified with knowledge and the instrument isn’t independent either. That leaves the other three.

  604The brahman or the paramatman.

  605Without appreciating the whole.

  606Tamas-type knowledge.

  607Sattva-type action.

  608Injury to others and destruction of objects like wealth.

  609Avaricious towards objects owned by others and injurious towards others.

  610The word used is prakrita, which can also be translated as unrefined or illiterate.

  611This is interpretation rather than literal translation. Instead of disrespectful, it can also be a person who inhibits the actions of others.

  612That is, the intellect that knows the difference between these.

  613The opposite of what should actually be thought.

  614Meaning sleep.

  615Inadvertence about right action.

  616Prescribed actions or duties.

  617A more literal translation is lordliness or sovereignty.

  618The world or the universe.

  619One’s own dharma is svadharma. This can be translated as one’s own indicated course of action or duty. This meant varnashrama dharma, which meant that a person’s duty depended on his varna (caste) and his ashrama (stage of life).

  620Interpreted as controlling the senses or overcoming a sense of ego.

  621Sannyasa doesn’t mean giving up action. It means giving up attachment to action and fruits of action.

  622The word used is parigraha, which in this context, means the acceptance of possessions, such as in the form of donations from other people, to sustain physical life.

  623That is, enters me.

  624The Gita uses the words buddhi yoga and karma yoga synonymously. Sometimes, the word yoga is used instead.

  625Arjuna’s nature as a kshatriya.

  626In interpretations, the imagery used is of puppets on a string.

  627There is scope for interpretation in deciding what this discarding of all dharmas means. At an obvious level, these various dharmas mean those duties laid down in the shastras (sacred texts) and the injunction is to give up these rites and duties and adopt bhakti yoga instead. In more complicated interpretations, it is suggested that prakriti is subject to notions of dharma and adharma and purusha is beyond these. Therefore, the injunction is to immerse oneself in the brahman.

  628This knowledge and more generally, the knowledge of the Gita.

  629Also interpreted as those who do not follow their svadharma.

  630Than one who undertakes the task of explaining this knowledge.

  631The Gita again. Alternatively, this sacred dialogue, instead of dialogue on dharma.

  632The word used in Sanskrit is smriti, which we have translated as knowledge about that which should be done and that which shouldn’t be done. In an even more literal way, smriti can be translated as Arjuna having obtained his memory back.

  633Literally, a dialogue that makes one’s hair stand up.

  634On whichever side.

  Section Sixty-Four: Bhishma Vadha Parva

  1That is, the maharathas on the Pandava side.

  2Kind of drum.

  3A krakacha is a saw. But it also means a teak tree and it is possible that here, it means some kind of musical instrument made from teak trees.

  4Bhishma.

  5On the Pandava side.

  6Kripa.

  7The army of the Pandavas.

  8Yudhishthira.

  9Yudhishthira.

  10The word used is tata.

  11Because Bhishma cannot grant what Yudhishthira wishes.

  12When the time of death arrives.

  13The Critical edition doesn’t put this in quotes.

  14Because Drona cannot grant what Yudhishthira wishes.

  15The word used is tata.

  16Drona’s father was the sage Bharadvaja.

  17Kripa.

  18The Critical edition doesn’t explicitly have this within quotes. Before Drona’s arrival, Kripa used to be the preceptor.

  19Because Kripa cannot grant what Yudhishthira wishes.

  20Goutama is Kripa. The Critical edition doesn’t explicitly have this within quotes.

  21The Critical edition doesn’t explicitly have this within quotes.

  22Shalya’s sister was Madri, Nakula and Sahadeva’s mother.

  23Because Shalya cannot grant what Yudhishthira wishes.

  24Radha’s son, Karna.

  25Gada was Krishna’s younger brother.

  26Dhritarashtra’s son through a vaishya woman.

  27Pinda, to the ancestors.

  28Two different types of drums are named— dundubhi and pushkara.

  29Towards the Pandavas.

  30In the course of the war accounts, several of Duryodhana’s brothers are mentioned by name. There is a listing of Duryodhana’s brothers in Section 1 (Volume 1). However, the names of some of the minor brothers in the war accounts are at odds with that listing in Section 1 (Volume 1).

  31Bhurishrava.

  32Abhimanyu.

  33Bhishma.

  34For elephants, ankusha.

  35The Kurus.

  36Tree with red blossoms.

  37Brihadbala was the king of Kosala.

  38Parshni has different meanings. When four horses are attached to a chariot, it means one of the outside horses. It can also mean one of the two charioteers who drive the outside horses, as opposed to the main charioteer (sarathi), or someone who guards the axles. The context suggests Abhimanyu brought down a person, not a horse.

  39Duhshasana’s.

  40Yudhishthira.

  41Dhrishtadyumna’s body.

  42Virata’s eldest son.

  43Bhurishrava.

  44Shankha and Bhurishrava respectively.

  45The king of Chedi.

&nbs
p; 46Angaraka is Mars and Budha is Mercury. Mars and Mercury are antagonistic planets.

  47Ghatotkacha was Bhima and Hidimba’s son and was a rakshasa. Alambusha was Rishyashringa’s son and was also a rakshasa, fighting on the Kourava side.

  48Shukra is Venus. Mars and Venus are antagonistic planets.

  49Prativindhya, Sutasoma, Shrutakarma, Shatanika and Shrutasena were Droupadi’s sons, respectively born from Yudhishthira, Bhima, Arjuna, Nakula and Sahadeva.

  50Chekitana was the son of King Dhrishtaketu from Kekaya. Susharma was the king of Trigarta.

  51There is an error. Since this is Sahadeva’s son, this should actually read Shrutasena, not Shrutakarma.

  52Iravan was Arjuna’s son, through Ulupi. Shrutayusha was a rakshasa who fought on the Kourava side.

  53Uluka was Shakuni’s son.

  54Elephants should fight with elephants, horses with horses, chariots with chariots, etc. But this was not observed.

  55Actually, wooden structures on the elephants, howdahs.

  56Bhindipala. Alternatively, short javelin.

  57Nistrimsha. Rishti and nistrimsha are both swords. We have used cutlass for nistrimsha only to distinguish it from rishti.

  58That is, other relatives.

  59Bhishma.

  60Of enemies.

  61Tree, the Indian laburnum.

  62The five who were protecting Bhishma.

  63Bhishma’s standard.

  64Krishna is also one of Arjuna’s names and Abhimanyu was Arjuna’s son.

  65Bhishma’s standard.

  66Dhrishtadyumna.

  67Shalya.

  68Uttara’s.

  69He lost his senses.

  70The Critical edition abruptly excises some shlokas here, so that we never get to know who these seven were, or their subsequent bouts. They were Brihadbala, Jayatsena, Rukmaratha, Vinda, Anuvinda, Sudakshina and Jayadratha.

  71The energies of Bhishma and Arjuna.

  72Bibhatsu is Arjuna’s name.

  73Bhishma.

  74Arjuna.

  75A vyuha is the arrangement of troops in battle formation.

  76Krouncha is a curlew or osprey. So this vyuha was in the form of a bird.

  77Arjuna’s.

  78The text uses the name Puruhuta. Puruhuta is one of Indra’s names and means one who is worshipped by many.

  79In this context, by Indra’s weapon, one means Indra’s bow. The rainbow is described as Indra’s bow. Hence, the standard had the complexion of a rainbow.

  80Brahma.

  81Of the bird.

  82This is Naakulas, not to be confused with the Pandava Nakula.

  83The king of Chedi.

  84One of Karna’s sons.

  85Vikarna, Nanda and Upanandaka are Duryodhana’s brothers.

  86Not to be confused with Chitrasena, the king of the gandharvas.

  87Drona.

  88Not to be confused with Karna.

  89Not to be confused with Vikarna.

  90Bheri, peshi and anaka are the names of different kinds of drums.

  91Meaning Drupada.

  92Abhimanyu.

  93Satyaki.

  94Of the Pandavas.

  95Krishna.

  96This is a description of Arjuna’s chariot.

  97Jayadratha.

  98Karna.

  99Kiriti is one of Arjuna’s names.

  100Another name for Shalya.

  101Duryodhana.

  102Gangeya is another name for Bhishma.

  103Dhrishtadyumna.

  104The word used is tata. While this means father, it is affectionately used for anyone who is senior.

  105Bhishma.

  106Ashvatthama.

  107The sense is that it was impossible to distinguish between Bhishma and Arjuna, except through the signs on the respective standards.

  108Dhrishtadyumna.

  109Dhrishtadyumna’s.

  110Drona.

  111Dhrishtadyumna.

  112Bhima.

  113Shrutayu was the king of Kalinga.

  114The few were those on Bhima’s side. The many were the Kalingas and the Nishadas.

  115The text uses the word shaikyayasa. This should be translated as steel. However, it is also possible to break up the word into shaikya and ayasa and thus translate it as sharp iron.

  116Shrutayu was the king of Kalinga and his sons were Bhanuman, Shakradeva and Ketuman.

  117Bhanuman’s elephant.

  118Of elephants.

  119The Critical edition probably has a typo here. It should probably read Bhima rather than Bhishma.

  120Bhima had earlier lost his chariot. Ashoka or Vishoka was the name of Bhima’s charioteer.

  121The text states khadga and rishti. These are different types of swords. A rishti is not quite a scimitar, but we have used that term to distinguish between the two different types of swords.

  122We have corrected this typo, since it doesn’t make sense otherwise. The text says Bhishma.

  123The king of Panchala is Drupada. However, the reference here is to Dhrishtadyumna.

  124Satyaki.

  125The text uses the word shaikyayasa. This should be translated as steel. However, it is also possible to break up the word into shaikya and ayasa and thus translate it as sharp iron.

  126Referring to Dhrishtadyumna.

  127Both Abhimanyu and Lakshmana were Dhritarashtra’s grandsons. Abhimanyu was the son of Arjuna and Subhadra. Lakshmana was the son of Duryodhana and Bhanumati.

  128Abhimanyu’s.

  129Arjuna’s.

  130The mountain over which the sun sets.

  131Ghatotkacha.

  132Referring to Arjuna.

  133A trifle inaccurately, we have translated gotra as family name. Since nothing could be seen, the identities of the two sides had to be determined on the basis of such indications.

  134Unidentified weapon that makes the enemy tremble.

  135A kind of lance.

  136Varshneya means someone of the Vrishni lineage. In this context, it is being used for Satyaki.

  137Ghatotkacha.

  138Satyaki and Abhimanyu respectively.

  139Duryodhana is addressing both Bhishma and Drona now.

  140Krishna.

  141Krishna is also one of Arjuna’s names.

  142Krishna.

  143There were two Shrutayus, one was the king of Kalinga and the other one was the king of Ambashtha. Ambashtha was located in the area of the Punjab.

  144Krishna.

  145The text uses the word rathanga. This can mean the wheel of a chariot, or it can mean a chakra. Krishna could have been referring to the sudarshana chakra, or to the more mundane wheel of the chariot. Either translation is correct.

  146Yudhishthira.

  147Nakula and Sahadeva.

  148The original lotus is the lotus at the time of creation, which emerged from Vishnu’s navel.

  149Since Kuru was a common ancestor, the Pandavas can also be referred to as the Kouravas. This is presumably a reference to Arjuna, but can also be a reference to Yudhishthira.

  150Duryodhana.

  151The word used in the text is dhumaketu. The natural meaning for this is comet or meteor. But the word also means fire and fire seems more appropriate, given that dry wood or grass is referred to.

  152River that separates the world of the living from the world of the dead.

  153Belonging to the enemy.

  154This is being addressed to Duryodhana.

  155Arjuna had an ape on his standard.

  156Karshni means a descendant of Krishna. This is Abhimanyu. Hence, the Krishna in question is Arjuna.

  157Released by Bhishma.

  158In what follows, the warrior seems to be Shala and not Chitrasena.

  159Samyamani is another name for Shala.

  160The Krishna here is Arjuna and Krishna’s son is Abhimanyu.

  161Bhurishrava.

  162Kripa.

  163Of Samayamani’s son.

  164Parshnis. Parshni
has different meanings. When four horses are attached to a chariot, it means one of the outside horses. It can also mean one of the two charioteers who drive the outside horses, as opposed to the main charioteer (sarathi), or someone who guards the axles.

  165The word Panchala is being used both for Drupada and for his son, Dhrishtadyumna.

  166The word used is tata.

  167There were ten charioteers on the Kourava side and ten on the Pandava side.

  168Shalya was Madri’s brother.

  169Against Bhima.

  170Four types of arrows are mentioned here—kshuras (with tips like razors), kshurapras (arrows with sharp edges), bhallas (arrows with broad heads) and anjalikas (with heads shaped like crescents).

  171Indra’s elephant.

  172Shiva’s name is Pinaki and the name of his trident or bow is Pinaka.

  173Shiva.

  174Bhima.

  175The text uses the word shaikyayasa. This should be translated as steel. However, it is also possible to break up the word into shaikya and ayasa and thus translate it as sharp iron.

  176The exception being Alambusa, or more likely, Bhurishrava.

  177The word Kourava is being used because Bhurishrava was on the Kourava side.

  178Bhima’s charioteer.

  179Duryodhana.

  180Duryodhana.

  181Not to be confused with Pandava Bhima.

  182Only seven sons are directly mentioned as having been killed. However, all fourteen were killed by Bhima.

  183Bhima was struck and lost his senses.

  184There are eight elephants who guard the eight directions—Airavata, Pundarika, Vamana, Kumuda, Anjana, Pushpadanta, Sarvabhouma and Supratika. Airavata is also regarded as the king of elephants and is Indra’s mount. Mahapadma is another name for either Pundarika or Kumuda.

  185Bhagadatta’s elephant.

  186Referring to Bhagadatta.

  187The word used is tata.

  188Kimpaka is a pretty but bitter fruit, probably of the Trichosanthes variety.

  189Kritavarma was the son of Hridika.

  190The word used is tata.

  191Sharnga is the name of Krishna’s bow, made out of horn.

  192Brahma.

  193Brahma.

  194Balarama.

  195Pradyumna is the son of Krishna and Rukmini. Aniruddha is Pradyumna’s son and Krishna’s grandson.

  196Aniruddha as part of Vishnu and not as Pradyumna’s son.