Mahabharata Vol. 2 (Penguin Translated Texts)
Page 51
161 Shakuni was from Gandhara, a mountainous region.
162 The sense is that Vidura’s secret inclinations now stand revealed.
163 The creator.
164 The creator.
165 Vidura is now speaking to Duryodhana.
166 The word used is nandana.
167 Referring to the Pandavas.
168 Ten thousand. These large numbers are not stated in ascending (or descending) order.
169 A million.
170 Ten billion.
171 One thousand billion.
172 One hundred million.
173 One hundred billion.
174 A billion.
175 Of riches.
176 The Indus River.
177 The other four Pandava brothers.
178 Shakuni is the one who is not loved by Yudhishthira.
179 Arjuna.
180 Indra.
181 Krishna and Panchali are both Droupadi’s names.
182 Droupadi.
183 Yudhishthira.
184 A bamboo has fruit only when it is old.
185 This is an allusion to an old story that is not recounted completely in the text, perhaps because it was a familiar one. Thieves stole a goat. But when they were ready to kill the goat, they couldn’t find the knife, because it had got buried in the ground. So they set the goat free. Prancing around, the goat unearthed the knife and got slaughtered in the process.
186 The sense is that one who should know better, like the ascetic, is censured if he performs an evil act, but not one who cannot differentiate between good and evil.
187 Gourds are light and float. Gourds sinking conveys a sense of impossibility.
188 The word used is pathya, which not only means advice, but also medicine and right diet.
189 The word pathya is used again.
190 The attendant, usher.
191 The attendant was of the suta class, that is, a charioteer and bard.
192 Yudhishthira’s house. Since he was in Duryodhana’s service, the attendant had no choice.
193 A reference to Duryodhana.
194 There seems to be a break in continuity in the text. The Pratikamin was Duryodhana’s servant and Yudhishthira sent one of his own instead. As a result of this summons, Droupadi came to the assembly hall.
195 Meaning Dhritarashtra.
196 The Pratikamin.
197 Duryodhana’s.
198 Duhshasana. There is a logical incoherence in the text. In what follows, Duhshasana brings Droupadi to the assembly hall. In that case, she couldn’t already have been in the assembly hall, as a result of the summons sent by Yudhishthira through his trusted messenger. Different versions and different interpolations no doubt lead to this inconsistency.
199 Dhritarashtra.
200 Duhshasana.
201 Jishnu means the victorious one and is a name for Indra, Vishnu and also Arjuna. Hari is Vishnu’s name. Nara is an ancient sage, and also means a man. The words Nara and Narayana are often used for Arjuna and Krishna respectively.
202 The Pandavas.
203 Yudhishthira.
204 Yudhishthira.
205 This probably means Dhritarashtra, though Vidura could also have been intended.
206 Duryodhana.
207 Shakuni.
208 Sahadeva is being asked because he kept the sacrificial fire for the Pandavas.
209 Vikarna is one of Duryodhana’s brothers.
210 Drona.
211 Yudhishthira.
212 He grasped his own shining arms.
213 The word used is nandana.
214 The critical edition excises some shlokas that exist in regional versions and in popular renderings of the story. Droupadi prayed to Krishna and he ensured that Droupadi wasn’t stripped.
215 Referring to Duhshasana.
216 Virochana.
217 The ashvattha tree.
218 The witnesses are false witnesses.
219 Indra.
220 Droupadi.
221 Parshata is Drupada and his son is Dhrishtadyumna, Droupadi’s brother.
222 The spirit or soul has departed from these bodies.
223 Duryodhana.
224 If Yudhishthira has been won and has no independent identity or property, he uttered a lie in staking Droupadi. On the other hand, if Yudhishthira has not been won and has independent identity and property, he uttered a lie in staking himself. In either event, he is a liar.
225 Yudhishthira.
226 Dhritarashtra’s household.
227 Meaning Yudhishthira.
228 Yudhishthira.
229 Karna.
230 Karna was brought up by a suta, though he was Kunti’s son.
231 Yudhishthira.
232 Duryodhana was inviting Droupadi to come and sit on his left thigh, since the left thigh is the seat of the wife. The right thigh is the seat of daughters and daughters-in-law.
233 The expression used is yogakshema. Both these words have diverse meanings. However, kshema means preserving what has already been acquired and yoga means obtaining that which has not yet been acquired.
234 Duryodhana.
235 As an ill omen. The agnihotra is the maintenance of the sacred fire in a house.
236 Gandhari is Subala’s daughter.
237 Kripacharya, who was descended from Goutama.
238 Dhritarashtra. Clearly, only Bhishma, Drona, Kripa, Vidura and Gandhari understood these to be ill omens.
239 Yudhishthira and Droupadi’s son.
240 An ancient sage.
241 In the sense of objectives or directions.
242 Bhima is now speaking to Yudhishthira.
243 Arjuna.
244 Or diet or regimen, the word used being pathya.
245 This is a repetition of what Arjuna has said.
246 Meaning the Kouravas.
247 Droupadi.
1 Duryodhana.
2 Duhshasana.
3 This is what Brihaspati said.
4 The Pandavas.
5 Yudhishthira.
6 Ashvatthama.
7 Though Vidura has already been mentioned by name, this means Vidura, who was the son of a vaishya woman.
8 Bhishma.
9 Vidura.
10 Alternatively, bridge.
11 Dhritarashtra’s name.
12 Dhritarashtra.
13 Yudhishthira’s.
14 Addressing Yudhishthira.
15 Ascetics who live in the forest.
16 Unlike proper ascetics.
17 Duhshasana.
18 Shakuni.
19 Duhshasana.
20 Bhima.
21 Yudhishthira.
22 Duryodhana.
23 A lion is the king of deer.
24 Yama’s name.
25 Bhishma.
26 One of Dhritarashtra’s sons.
27 Kunti.
28 A sage.
29 Parashurama.
30 Shiva.
31 A river.
32 This is specifically addressed to Yudhishthira.
33 The Kouravas and the Pandavas.
34 Droupadi.
35 She was in her menses.
36 The city of the elephant, another name for Hastinapura.
37 Vidura’s.
38 One shouldn’t forget that Dhritarashtra is blind.
39 Yudhishthira.
40 Some regional versions say bharya (wife) instead of the arya of the critical edition. Given the context, wives makes better sense.
41 Another name for the sacred kusa grass.
42 Parvani means the day of the full moon or the day of the new moon.
43 The Pandava kingdom.
44 Cannot be killed, is also a possible translation. But should not be killed, seems more appropriate.
45 This is specifically addressed to Duryodhana.
46 Sages. The story has been recounted in Volume 1.
47 Dhrishtadyumna.
48 Prishata is Drupada’s name.
4
9 From this it appears that Vidura is still describing the events to Dhritarashtra.
50 Drona.
51 Nothing happens to this instruction and there is disconnect with what happens next. The fortunate sons are the Pandavas and Vidura doesn’t go to try and bring them back. If they decide to go to the forest, Dhritarashtra is offering the Pandavas weapons, chariots and infantry. However, this doesn’t materialize. Both this chapter and the next seem to have been added on later.
52 Dhritarashtra’s charioteer.
53 She was born from the middle of the altar.
54 Duryodhana.
55 Droupadi was in her menses.
56 Sanjaya.
1 Droupadi.
2 Droupadi.
3 Yudhishthira’s charioteer.
4 Kripacharya, who was descended from Goutama.
5 Dhritarashtra.
6 Another name for the Ganga.
7 The sacrificial fire.
8 Yudhishthira.
9 The hour is terrible because demons are most powerful then.
10 The Pandavas.
11 That is, the brothers cannot find means of subsistence for the brahmanas.
12 Samkhya is one of the six schools of philosophy, attributed to the sage Kapila. Both samkhya and yoga will be encountered later, in the Bhagavad Gita section. This entire section is reminiscent of the Bhagavad Gita.
13 Yoga has eight elements—yama (restraint), niyama (rituals), asana (posture), pranayama (breathing), pratyahara (withdrawal), dharana (retention), dhyana (meditation) and samadhi (liberation). That’s the reason the expression ashtanga (eight-formed) yoga is used.
14 Sacred texts that have been revealed, they have no author.
15 Sacred texts that have authors. They have been heard and memorized, and thus passed down the generations.
16 A royal sage, not to be confused with the Janaka who was Sita’s father.
17 Attachment is a more serious evil than the desire for material objects.
18 One who can see the faults of attachment, without withdrawing.
19 The thirst for material possessions.
20 The text does not state this explicitly. But this seems to be the place where Janaka’s quote ends.
21 Ascetics do not cook for themselves.
22 The grass or straw is for this.
23 The ground is for this.
24 To the guest, in the sense of paying attention to him or her.
25 Svapachas are chandalas or outcasts. Svapacha is sometimes translated as dog-eater, but this doesn’t follow. Unlike others, chandalas kept dogs and were accompanied by them. Svapacha can also mean someone who cooks in the company of dogs, or cooks for dogs.
26 Ten gods regarded as the sons of Vishva—Vasu, Satya, Kratu, Daksha, Kala, Kama, Dhriti, Kuru, Pururava and Madravashva. Alternatively, the food offerings on the ground are for the Vishvadevas (counted as one), Agni, Soma, Dhanvantari, Kuhu, Anumati, Prajapati, heaven, earth and Agni.
27 The mind and the five senses of hearing, touch, sight, taste and smell.
28 The way of the ancestors. Along this path, one has to be reborn.
29 The way of the gods. Along this path, one is freed and does not have to be reborn.
30 They do not have to be born again.
31 The sun-god.
32 Uttarayana, the movement of the sun to the north of the equator, the period from the winter to the summer solstice.
33 Dakshinayana, the movement of the sun to the south of the equator, the period from the summer to the winter solstice.
34 The moon.
35 Pungent, sour, sweet, salty, bitter and astringent.
36 This Bhima is not the same as Bhimasena.
37 The sun-god.
38 Of the sun.
39 The text actually says son of Aditi.
40 Actually, 109 names are mentioned, which means that one of these is an adjective rather than a proper name. But it is not possible to determine which one is the adjective.
41 One of the sun’s names, meaning one who gives light.
42 A prayer to the sun-god has been given and ends here.
43 At Yudhishthira’s prayers.
44 The critical edition excises some shlokas here. In these missing shlokas, the sun-god presents Droupadi with a copper vessel. Until Droupadi had eaten, the copper vessel would remain full and others could be fed. But once she had eaten, the vessel would become empty.
45 Yudhisthira had immersed himself in the water to pray to Surya.
46 Fruit, roots, meat and vegetables.
47 Vighasa means leftover food, or half-eaten morsels.
48 Prishata’s (Drupada) daughter, Droupadi.
49 Yudhishthira.
50 Dhritarashtra.
51 Since Dhritarashtra was blind, this means inner sight.
52 This sounds like a contradiction, because Dhritarashtra was tormented, but was happily seated. However, typos in Sanskrit are also possible and sukha (happiness) can be confused with duhkha (unhappiness). Alternatively, happily might be an adjective referring to the comfortable seat, rather than Dhritarashtra’s state of mind.
53 Since Bhargava means descendant of Bhrigu, it is not clear who is meant. It could be either Shukracharya or Parashurama.
54 The Pandavas.
55 Referring to the Pandavas.
56 Dharma, artha and kama.
57 The Pandavas.
58 Duryodhana.
59 Yudhishthira.
60 Karna.
61 All three are famous rivers.
62 If the Gandiva is lost in such a match.
63 Ajamidha is a name that is usually used for Yudhishthira or Dhritarashtra. It is now being used for Vidura.
64 The word used is pathya, which also means the diet and regimen in times of illness.
65 Pathya again.
66 Yudhishthira.
67 The word used is nandana. So this can also be translated as beloved of the Kuru lineage.
68 Dhritarashtra.
69 Duryodhana.
70 Dhritarashtra’s.
71 Dhritarashtra.
72 That is, a neutral position.
73 Duryodhana.
74 When the Pandavas have been killed.
75 Vedavyasa.
76 Dhritarashtra.
77 The name of a famous cow that yielded everything one desired. Also, the divine cow that was the mother of all cows.
78 One of Indra’s names.
79 There are two bulls yoked to the plough.
80 Dhritarashtra had one hundred sons through Gandhari. In addition, he had Yuyutsu as a son, through a vaishya woman.
81 Dhritarashtra.
82 The forest region around Kurukshetra.
83 The word used can be translated more literally as the central pillar to which bulls are tethered when threshing work is undertaken.
84 The word used is nandana, so it can also be translated as beloved of the Kuru lineage.
85 Dasyus are a class of evil beings that are enemies of both man and god and were slain by Indra. The word also means outcast and bandit, or a villain in general.
86 The Pandavas.
87 Kirmira.
88 Prishata’s son. Prishata is Drupada and Drupada’s son is Dhrishtadyumna, Droupadi’s brother.
89 The sense is that only gods would contemplate such a confrontation.
90 The text says vayu, which means wind or air. There is probably a typo here. Touching the water is a preparatory ritual before a curse is pronounced. Therefore, instead of air, it should probably have been var, or water.
1 The Pandavas.
2 Cranes flying in the cloud.
3 A bear is riksha. But riksha also means a star or constellation. More specifically, riksha originally meant Krittika or the Pleiades. Subsequently, it came to mean the constellation saptarshi or Great Dipper, part of Ursa Majoris or Great Bear. Because the text uses the singular, clearly either of the two specific constellations is meant.
4 Droupadi.
5 The story has been recounted in Section 10, Volume 1. Baka was killed in Ekachakra, but the capital of the kingdom was named Vetrakriyagriha.
6 Hidimba’s.
7 This great asura is Vatapi and the story of Agastya and Vatapi will be told in Section 33.
8 A vyama is a measure of length. It is the distance between the tips of the fingers of the two hands, when the arms are extended out.
9 Bhima.
10 Indra.
11 Kirmira. Bhima hit Kirmira on the head with the tree.
12 Yama’s name, meaning the one with a staff (danda) in his hand (pani).
13 This is a story from the Ramayana.
14 Rahu’s name. Rahu swallows up the sun, causing an eclipse.
15 A reference to Pandu.
16 This suggests that the Dvaita forest was the same as the Kamyaka forest.
17 Yudhishthira.
18 Dhritarashtra.
1 Though the plural is used, this essentially means Dhrishtadyumna.
2 Krishna’s.
3 Arjuna.
4 Meaning, earlier lives.
5 This is not a literal translation. The text uses the word yatrasayamgriha. This means a hermit who finds a home (griha) wherever (yatra) evening (sayam) finds him. So that hermit has no home.
6 This is the hermitage (ashrama) of Badari, known also as Badarika and Badarikashrama. This is one of the several sources of the Ganga and the hermitages of Nara and Narayana are located there.
7 Naraka or Narakasura was a demon who was born from the earth (bhumi) and known as Bhoumya. He ruled in Pragjyotisha. He stole Aditi’s earrings. Krishna killed Naraka and recovered these earrings. Krishna also freed the 16,000 ladies Naraka had imprisoned.