Read Mahabharata: Volume 4 Online
Authors: Bibek Debroy
124
That is, three more akshouhinis.
125
Punjab.
126
The region of Kurukshetra.
127
Near today’s Rohtak.
128
This was the capital of northern Panchala and is in Bareilly district of Uttar Pradesh.
129
The priest.
130
Referring to Dhritarashtra.
131
They assumed new identities.
132
The Pandavas.
133
The Pandavas.
134
Krishna’s name.
135
The argument is that the Pandavas revealed themselves before the thirteenth year was over.
136
Section 47, the fight over the cattle.
137
Dhritarashtra.
1
Ajamidha was an ancestor.
2
The Yadavas.
3
The word used is
patanga
, which can also be translated as birds or bees. The context doesn’t make it clear whether Krishna or Arjuna’s arrows are being referred to, probably the latter.
4
This has been described in Section 23 (Volume 2). The northern Kurus are distinct from those of the Kuru lineage.
5
This has been described in Section 19 (Volume 2).
6
Nakula and Sahadeva.
7
Drupada was the king of Panchala and the Somakas seem to have been synonymous with the Panchalas. However, in some places, there is a suggestion that the Somakas were a sub-branch of the Panchalas. Dhrishtadyumna was Drupada’s son.
8
There is a problem with the text. This should probably be the Shalvas. But even then, there is a problem. The Shalvas were a distinct kingdom, while Virata was the king of the Matsyas.
9
There was a battle for succession within the Kekaya family. Five brothers, who were deprived of the kingdom, fought on the side of the Pandavas. There were others who fought on the side of the Kouravas.
10
Yudhishthira.
11
Mlecchas are barbarians, they do not speak Sanskrit.
12
While Krishna had several sons, this is probably a reference to Pradyumna.
13
The text says Karushas, but Karushas and Karushakas mean the same thing. Sugriva is the name of one of Krishna’s horses, Sainya being the other. The killing of Shishupala has been described in Section 26 (Volume 2).
14
Tree with colourful flowers, but no fragrance.
15
Pandavas.
16
Krishna is also one of Arjuna’s names.
17
Krishna.
18
A suta is a bard or charioteer. Sanjaya was Dhritarashtra’s charioteer.
19
The word used is tata.
20
Referring to Dhritarashtra.
21
The word used is tata.
22
Yuyutsu was Dhritarashtra’s son through a servant maid.
23
Bandits, dacoits, robbers. Also used as a term for those who are outcasts.
24
Arjuna.
25
This is a reference to Sahadeva’s conquest of the south, described in Section 23 (Volume 2). However, Section 23 (Volume 2) says Dantavakra.
26
Described in Section 23 (Volume 2).
27
Jaya is Arjuna’s name. This is a reference to the Kouravas being captured by the gandharvas. The story has been told in Section 39 (Volume 3).
28
The word used is tata. This means father (and son), but is also affectionately used towards anyone who is senior or older.
29
Dhritarashtra is Yudhishthira’s father in a general sense, by extension.
30
Droupadi.
31
Yudhishthira.
32
The plural has been used, since all the Pandavas are being addressed.
33
The Parshata here may refer to either Drupada or Dhrishtadyumna.
34
Dhritarashtra.
35
Peace.
36
Implying that if the desires are satisfied without going to war, why should one go to war?
37
The months Magha and Phalguna constitute the cold season.
38
Vidura.
39
Duryodhana.
40
Vidura’s name. The word means the son of a shudra mother and a kshatriya father.
41
Karna.
42
Vidura was exiled, but was placated and brought back. This has been described in Section 29 (Volume 3).
43
The text uses the word
dvipa
or island, the sense being that Karna was not a refuge like an island.
44
Bhishma.
45
This chapter is particularly difficult to translate and one has to take some liberties with the text. The meanings are sometimes obscure, especially towards the first half of the chapter.
46
Desire.
47
Yudhishthira has performed good deeds that have earned him merits. He should not transgress those limits now.
48
In times of calamity, something that is normally adharma, may actually turn out to be dharma.
49
The first principle, that is, adharma sometimes adopts the guise of dharma.
50
When the natural means of livelihood are present, and there is no calamity, non-observance of dharma and observance of adharma should both be censured. However, this doesn’t apply to a calamity, when the natural means of livelihood are absent.
51
The dharma of kshatriyas.
52
This is probably a reference to the Chedis.
53
Those who lived in the Dasharha region.
54
The identification of this Babhru is unclear. There was more than one Yadava named Babhru. One of them was a contemporary and relative of Krishna’s, since Babhru’s wife was abducted by Shishupala. But none of these Babhrus had anything to do with Kashi.
55
Dhritarashtra.
56
Yudhishthira.
57
Not other kinds of knowledge.
58
In the other world.
59
Indra.
60
Brihaspati is the preceptor of the gods.
61
The Vishvadevas.
62
In another world.
63
Horse sacrifice and royal sacrifice respectively. The reference is to Yudhishthira.
64
Meaning that they would force Bhimasena to control his rage.
65
It is better that the Pandavas fight to obtain their ancestral kingdom than fight and win another kingdom.
66
The critical edition says
rajya
(kingdom), while other versions say raja (kings). The latter translative as ‘in the midst of the kings’. Given what follows, this alternative version fits better.
67
Duhshasana.
68
Vidura.
69
Duhshasana.
70
This has been described in Section 27 (Volume 3).
71
Karna.
72
The sequence is not quite right. Nakula was the first of the Pandavas to be won. The question of Droupadi becoming the stake arose after the other Pandavas had also been won over.
73
In the gambling match.
74
The text uses the word
charana
, that is, the brahmanas are devoted to a charana. Charana means a school or branch of any of the Vedas.
75
Ritvija
s.
76
The word used is tata.
77
Drona.
78
Invoking with mantras, releasing, countering and withdrawing.
79
The word charana is used again.
80
Kripa.
81
Dhritarashtra.
82
The word used is tata.
83
Duhshasana and Duryodhana respectively.
84
The word used is tata.
85
The word used is tata.
86
Meaning Vidura. However, because Vidura is mentioned later, this could also be a reference to Yuyutsu, Dhritarashtra’s son through a vaishya wife.
87
The word used is tata.
88
In Section 27 (Volume 3), Chitrasena is mentioned as one of the kings who gathered to gamble. But he didn’t have enough of a role to play for him to be mentioned here.
89
The cutting part isn’t clear. It must have had something to do with the dice. It is possible that this means cheating with the dice.
90
Presumably injury meted out by the Kouravas.
91
Somadatta’s son is Bhurishrava.
92
The word used is tata,.
93
Dhritarashtra’s.
94
The word used is tata.
95
The word used is tata.
96
Karna’s.
97
Ajatashatru (Yudhishthira) had a single son through Droupadi. But between them, the Pandavas had many sons.
98
The Pandavas had no wives there. So it could mean those who were like their wives, that is, the wives of the Kouravas. Alternatively, the word used is
bharya
. While this primarily means wife, it also means a dependent woman, such as a servant maid.
99
The word used is tata.
100
Probably, like daughters-in-law.
101
The word used is tata.
102
Meaning, visits to courtesans are brief.
103
This could mean either Dhritarashtra or Duryodhana.
104
The word used is tata.
105
Shakra is Indra’s name and Shakrapura is another name for Indraprastha.
106
This could be a reference to several incidents, but probably refers to Bhishma taking the vow of celibacy.
107
The word used is tata.
108
One village for each of the five Pandavas.
109
The word used is tata.
110
Sanjaya.
111
The word used is tata.
112
Kuru was a common ancestor, so the Pandavas are also occasionally referred to as the Kouravas.
113
By destiny.
114
Karma is action, the fruits of that action and also the consequent destiny.
115
A reference to Arjuna’s visit to heaven.
116
This is a reference to Vishnu’s vamana (dwarf) incarnation. Bali was a king of the demons. To follow dharma, the generous Bali gave up the three worlds to Vishnu.
117
That is, control the thirst for satisfying the senses.
118
Fire.
1
Vidura.
2
Yudhishthira.
3
The word used is tata.
4
To cause injury.
5
Right and wrong, the permanent and the transient.
6
Intelligence.
7
Friend, foe and those who are neutral.
8
Sama (conciliation), dana (gifts), danda (punishment) and bheda (dissension).
9
The five senses.
10
This can have two possible meanings—the six vices, kama (desire),
krodha
(anger)
, lobha
(avarice),
moha
(delusion),
mada
(pride) and
matsarya
(jealousy); or the six objectives of human existence—dharma, artha, kama, moksha, the knowledge of the world and the knowledge of the brahman.
11
A kingdom has seven constituent parts. But this probably means the seven royal vices of women, dicing, hunting, drinking, harshness of speech, severity of punishment and misuse of wealth.
12
The supreme brahman. The word Him is being used for ease in translation, but there is no gender bias in the text.
13
That is, a brahmana who has not been on pilgrimages.
14
That is, only because they are desired by other women.
15
That is, only because they are honoured by others.
16
Probably meaning brahmanas, kshatriyas and vaishyas.
17
The word used is tata.
18
Signifying excessive addiction to any of the five senses.
19
The nine gates of the body (the abode) are two eyes, two ears, two nostrils, the mouth, the anus and the genital organ.
Kshetra
(field) is the body, while
kshetrajna
is the soul. The five witnesses are the five senses of knowledge—sight, hearing, smell, taste and touch. The three pillars are probably the three qualities of
sattva
,
rajas
and
tamas.
20
Sudhanva was the son of the sage Angiras and was a brahmana. The king of the asuras in question is Prahlada and his son was Virochana. Both Virochana and Sudhanva wished to marry Keshini, and Prahlada was asked to adjudicate between the two, about who was superior. Being fair, Prahlada opted for Sudhanva and not for his own son, since Sudhanva was a brahmana. The story will be told in Chapter 698(35).
21
The word used is
jati
and we have translated it as race, rather than caste.
22
Though not explicitly mentioned, this ends Indra’s quote.
23
Dhritarashtra’s mother was Ambika.
24
The word used is tata.
25
The word used is tata.
26
This refers to a king.
27
Referring to a king.
28
Angara
is charcoal and a burner of charcoal (
angarakaraka
) is a common image for someone who ruins himself.
29
The king.
30
Shila
is an ear of corn and one who lives off them is one without a regular occupation. He sustains himself by gathering these wherever he can find them.
31
Because clouds bring rain.
32
A liberty has been taken with the text here, which uses the word
kuchelata
. This translates as bad (
ku
), garment (
chelata
), and makes no sense. There could be a typo, and might actually be
suchelata
, translated as good garment. However, non-Critical versions also have
ku.
So this might be derived from the female breast (
kucha
) and
kuchelata
might be a garment used to cover the female breast. Hence, we have used the word bodice.
33
The senses.
34
The senses.
35
Of slanderous speech.
36
The critical edition excises some shlokas, leading to abruptness. A
svayamvara
was arranged for Keshini and Virochana, a descendant of Diti or a daitya, arrived there. Diti was married to Prajapati Kashyapa. Sudhanva, a brahmana, was a competing suitor. Virochana was Prahlada’s son.
37
After Sudhanva arrived in the morning, Virochana invited him to share his seat.
38
A respectful offering made to guests or bridegrooms, consisting of honey and curds.
39
When the husband is with another woman.
40
The sense is that five ancestors are destroyed in heaven, or five descendants barred from heaven, and so on.
41
Virochana’s life.
42
The word used is
samudrika
. This means a palmist, as well as someone who tells fortune by considering the signs on the body.
43
Alternatively, a dancer.
44
Alternatively, a bastard.
45
The word used is tata.
46
The sense being that one cannot work during the four months of the monsoon.
47
Passing beyond this life.
48
Once they are lost.
49
Atreya, the son of the sage Atri.
50
The enemy.
51
Syandana is both a tree and a term for a chariot. A chariot was so named because its wheels were made from the syandana tree.
52
The five senses and the mind.
53
Yudhishthira.
54
Yoga has several meanings. It also means obtaining that which one does not possess, while kshema means protecting that which one already possesses.
55
The word used is tata.
56
Each
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). Svayambhuva Manu was the first Manu and he is thus named because he created himself.
57
Meaning, another man’s wife.
58
Signifying something that is impossible.
59
The word used is maya.
60
After the ancestors, the gods and the guests have eaten.
61
Dhritarashtra was Vichitravirya’s son and Pratipa was an earlier ancestor.
62
Arya.
63
The servant should be regarded as the master’s own self.
64
The text isn’t very clear and some liberties have been taken. The suggestion seems to be that one shouldn’t have lending and borrowing transactions with these.
65
A wise person has no use for these.
66
The fire.
67
The word used is tata.
68
There is an imagery of the life force rising up when someone senior arrives. When one has stood up to greet the senior and has seated oneself subsequently, the life force settles down again.
69
One who makes a living by selling knowledge.
70
That is, they must not be sold by brahmanas.
71
Of the kingdom. There is an abruptness to the text here. The reference is to the six royal expedients of peace, war, marching, halting, seeking shelter and duplicity.
72
Of the king.
73
The umbrella held above a king’s head as a sign of royalty.
74
Roots used as medicines.
75
One who is low or inferior.
76
The word used is tata.
77
The word used is tata.
78
Meaning a hunter whose hands have been smeared with blood.
79
The prosperous relative’s demerits are passed on to the relative who is oppressed.
80
This is a reference to Parashurama, who was descended from Bhrigu. Parashurama killed his mother and also destroyed the kshatriyas.
81
The word used is tata.
82
Remnants of life.
83
To poison.
84
Shrotriya.
85
This is clearly a reference to
Manu Smriti
, ascribed to Svayambhuva Manu.
Manu Smriti
is the most important of the Dharmashastra texts.
86
The word used is
udumbara
. This has different meanings, including the name of a tree and its wood, the threshold of a house and copper. Copper seems to be the most appropriate.
87
The word used is tata.
88
The cycles, the ups and the downs.
89
Alternatively, birds in general. Since dead bodies are being talked about, crows are more appropriate.
90
The body.
91
Alternatively, avoids food that has fallen down on the ground.
92
The three sacrificial fires—
garhapatya, ahavaniya
and
dakshina.
93
The word used is varna.
94
Yudhishthira.