Mahabharata: Volume 4
Page 61
47 Nagasahrya is another name for Hastinapura.
48 Krishna.
49 Dvaraka is another name for Dvaravati.
50 Anarta is the region the Yadavas lived in. So Dvaravati is the city of Anarta.
51 Balarama.
52 Balarama. Shouri means someone who is descended from Shura or Shurasena and is a name for both Balarama and Krishna.
53 Krishna.
54 A yojana is a measure of distance, between eight and nine miles.
55 Indra.
56 Shalya was Duryodhana’s maternal uncle by extrapolation. Shalya’s sister Madri was Pandu’s wife. In a narrow sense, Shalya was the maternal uncle of Nakula and Sahadeva. In a broader sense, he was the maternal uncle of the Pandavas. He was Duryodhana’s maternal uncle in an even broader sense.
57 Padya.
58 Arghya.
59 Yudhishthira.
60 The word used is tata.
61 The Jatasura story has been recounted in Section 34 (Volume 3).
62 Damayanti’s story has been recounted in Section 32 (Volume 2).
63 Tvashtra was an artisan, architect and builder. He is often equated with Vishvakarma, the architect of the gods.
64 The son with the three heads, Trishira.
65 Indra is a title, status or position. Severe austerities allow a person to assume that position and dislodge Shakra.
66 The three worlds are heaven, earth and the nether regions. Trishira means one with three (tri) heads (shira).
67 Bala was a demon killed by Indra.
68 Indra’s wife is Shachi.
69 Indra killed a demon named Paka.
70 A kapinjala is the chataka bird, a tittira is a partridge, a kalavimka is a sparrow.
71 Indra.
72 They went through their mental powers, they did not have to go physically.
73 This, and the reference to Bali, is a reference to Vishnu’s dwarf (vamana) incarnation.
74 This is a reference to the churning of the ocean.
75 The critical edition mentions the vajra here. Instead of ‘by the vajra’, other versions say, ‘by anything that is not a weapon’. Since Indra did use the vajra, these other versions seem to be more accurate.
76 This is sandhya, twilight or dusk, when demons begin to roam around.
77 Because he had violated the agreement.
78 Indra is the god of rains and with Indra gone, there were no rains.
79 Referring to the rivalry between the gods.
80 Indra’s pleasure garden.
81 The name of a foremost gandharva.
82 Indra’s wife, Shachi.
83 Brihasapati was the son of Angirasa.
84 Ahalya was the wife of the sage Goutama. Disguised as Goutama, Indra seduced her. This story is recounted in the Ramayana.
85 Both Trishira and Vritra were the sons of a brahmana.
86 The specific preceptor is Brihaspati, in the singular. In the plural, this is being used in a general sense.
87 The sin was distributed over these objects. Trees, rivers, mountains and the earth are fertile. Women have presumably been included also because of the notion of fertility.
88 The night has been personified as a goddess. The northern course is uttarayana, the progress of the sun to the north of the equator.
89 Upashruti is the personification of a supernatural voice that is heard at night. Alternatively, it is a nocturnal deity who reveals the future.
90 Shachi.
91 Upashruti.
92 With Upashruti.
93 Havya and kavya respectively. Havya is oblations offered to the gods, while kavya is oblations offered to the ancestors.
94 The list of the seven great rishis (saptarshi) varies. Indeed, the list is believed to change from one era to another. Identified with the constellation of the Great Bear (Ursa Majoris), the saptarshi list is Kratu, Pulaha, Pulastya, Atri, Angira, Vasishtha and Bhrigu (alternatively, Marichi). Angira is the same as Angirasa.
95 Meaning, Nahusha has been destroyed.
96 Agni is often described as being created from the water.
97 The vaishvanara fire is the digestive fire within all beings.
98 Agni is described as having been created in heaven, within men and from the water.
99 Hutashana. This is one of the names of Agni, meaning one to whom oblations are made.
100 This is a reference to the fire of destruction.
101 Agni was created from water, so water is the fire’s womb.
102 Since Vritra has been separately mentioned, Indra is referring to Trishira too.
103 Share of the sacrificial offerings.
104 Varuna.
105 Agni doesn’t get a separate share. Instead, one share of the offerings is simultaneously given to Indra and Agni.
106 There are different lists of guardians of the world (lokapalas), but the common list has Indra, Yama, Kubera and Varuna.
107 Trishira.
108 A guest is given padya (water for washing the feet), achamaniya (water for washing the mouth), arghya (a gift) and a cow.
109 The meaning is unclear. However, animals were sprinkled with water before they were sacrificed.
110 Agastya was also among the sages who were bearing Nahusha.
111 The mantras and the related ritual.
112 This is being addressed to Indra.
113 Alternatively, Angirasa.
114 Indra bestowed the boon. The word atharva has various meanings. Atharva (or Atharvan) was the name of a sage and Atharva Veda (the fourth Veda) is derived from this sage. A descendant of Atharva, or someone conversant with Atharva Veda, can be addressed as Atharva. The word atharva also means wise or learned, so it could also have been an adjective for angirasa.
115 The Atharva Veda belonged to a slightly different category, as compared to the Rig Veda, the Sama Veda and the Yajur Veda. This probably signifies acceptance of the Atharva Veda as a part of the ritual recitations in sacrifices.
116 Different types of swords are mentioned—rishti, karavala and khadga.
117 Kiratas are hunters who dwell in the mountainous regions. Chinas are those from China, which probably meant Tibet, rather than China proper.
118 The name of a tree and its flowers. The flowers are colourful, but have no fragrance.
119 Respectively identified as the Greeks and the Scythians.
120 Because the greater army was so large.
121 The capital of the Haihaya kings. It is identified with today’s Maheshwar, in Khargone district of Madhya Pradesh.
122 The two kings of Avanti were Vinda and Anuvinda. Avanti was eventually divided into two kingdoms. Ujjaini was the capital of northern Avanti, while Mahishmati was the capital of southern Avanti.
123 There is an inconsistency with what comes later, in Chapter 685(22). The Kekayas were divided between the Kouravas and the Pandavas. While most of the Kekayas did fight on the side of the Kouravas, these five brothers sided with the Pandavas.
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 Ritvijas.
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 a
re 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).