A Brief History of the Book näräyaëaà namas-kåtya, naraà caiva narottamam devéà sarasvatéà vyäsaà, tato jayam udérayet «Before reciting this Mahäbhärata, which is the very means of conquest, one should first offer respectful obeisances unto the Personality of Godhead, Näräyaëa, unto Nara-näräyaëa Åñi, the supermost human being, unto mother Sarasvaté, the goddess of learning, and unto Çréla Vyäsadeva, the author.» Süta Gosvämé, son of Romaharñaëa, was widely renowned for his knowledge of the sacred histories called Puräëas. Once he journeyed to the holy forest of Naimiñäraëya, where the learned Çaunaka, assisted by strict and powerful sages, was conducting a twelve-year sacrifice. Humbly bowing his head, Süta approached the sages seated in the sacrificial arena, greeting them with folded hands, and then inquired about the progress of their austerities. The forest ascetics welcomed him into their midst, eager to hear the fascinating histories he knew so well. As all the ascetics again sat down together, they offered Süta Gosvämé the speaker's seat of honor, and he humbly accepted in deference to their request. Seeing that Süta was comfortable and well rested, one of the sages, anxious to begin their talks, inquired of him: «Dear Süta, where are you coming from, and how have you been spending your time? O lotus-eyed one, please tell us.» Süta Gosvämé replied: I attended the snake sacrifice of the saintly King Janamejaya, who is a great soul among earthly rulers and a most worthy son of his great father, Parikñit. [In that sacrifice King Janamejaya tried to destroy all the serpents in the universe in order to avenge his father's death.] During the ceremony, the learned Vaiçampäyana spoke on various topics he had learned from his teacher, the great Kåñëa Dvaipäyana. Being present, I heard many wonderful and pious stories known together as the Mahäbhärata. Thereafter, I traveled about and visited many holy sites and sanctuaries, until at last I reached the sacred land of Samanta-païcaka, where many qualified brähmaëas reside. In that very land some time ago, the great war between the Päëòavas and Kurus and all the kings of the earth took place. I then came here to Naimiñäraëya, desiring to see all of you, whom I consider to be self-realized sages. Indeed, having purified yourselves by this sacrifice, you great souls shine like the sun or fire. You have chanted the proper hymns and ignited the sacred fire, and thus you have become fixed in your real identity as spiritual beings. Dear brähmaëas, you have spent your lives well. On what subject would you now have me speak? Shall I narrate pious histories of antiquity, or shall we discuss universal principles of justice — or perhaps the lives of great souls, the saintly kings and sages? The sages replied: We would like to hear that historical narrative which was first spoken by Çréla Vyäsadeva, the greatest of sages. Indeed, when the godly and wise hear this best of chronicles, with its variety of topics and its exquisite composition, they instantly honor it. This sacred work, known as the Mahäbhärata, fulfills the very noblest aims of literature, for it is invested with subtlety, logic, and Vedic knowledge, enlivening the soul with the wisdom of many scriptures. We would hear that work which Vaiçampäyana, on the order of Vyäsadeva, joyfully narrated at the sacrifice of King Janamejaya. Vyäsadeva himself, whose deeds are marvelous, considers the Mahäbhärata equal to all the four Vedas. Dear Süta, we wish to hear the glorious Mahäbhärata, which drives away the fear that arises from sin. Süta Gosvämé replied: Let me first pay my respectful obeisances unto the source of all that exists, the indestructible reality called by many names and praised in many prayers, the Absolute Truth, who is eternally present, although at times manifest and at times unmanifest. Unto Him I bow down. Matter and spirit are His potencies, and therefore He is one with the universe. Yet He is transcendental and supreme, the prime creator of all things great and small. Standing above all, He is never diminished in power. My obeisances unto the Supreme Lord, who is celebrated as Viñëu and who is the purest and most desirable being. Full of spiritual bliss, He enlivens each of us with His own happiness. That sinless one is called Hari, for He dispels His devotee's anxiety, and Håñékeça, for He alone is the master of all the senses. He is the original teacher of all the creatures who move in this world and of those [ — like the trees — ] that cannot move. I shall now narrate the complete epic as taught by Vyäsadeva, that great and broadminded sage honored by all. Learned poets recited this chronicle in the past, others declare it even today, and still others will certainly recite it in times to come. This great teaching is firmly established in all the three worlds, and advanced scholars study its broad outline as well as its many details. The learned consider the Mahäbhärata a veritable pleasure to read, for it is embellished with beautiful language and a variety of charming meters, both divine and human. To write this history Vyäsadeva retired to a sanctified region high in the Himälayas, in a secluded mountain valley fit for performing religious sacrifices, and he reflected deeply on how best to explain this great history to the people of the present age. Rising early and cleansing his body, and then taking his seat on a simple mat of kuça grass, Vyäsadeva remained strictly celibate, peaceful, and pure and entered into a state of yoga by linking his consciousness with the Supreme Consciousness. Thus he beheld, within himself, all things. [Vyäsa could see that] in the beginning of universal time, when the world was covered with darkness and nothing could be seen, there arose a single cosmic seed, round and potent like an egg, yet vast and indestructible, pregnant with the bodies of all creatures. As authorities have it, this divine instrument was the great principle of creation. Within that single seed shone the eternal light of the Absolute Truth, primordial, wonderful, inconceivable, and everywhere the same. Encompassing both matter and spirit, it was the subtle and invisible cause of the universe. From that same Absolute Truth was born the grandsire, Brahmä, who is the master of creatures and guru to the gods and who is known as Sthäëu, Manu, Ka, and Parameñöhé. Lord Çiva, Manu, the ten Pracetas, and Dakña with his seven sons also appeared, followed by the twenty-one Prajäpatis. [Then there appeared] the immeasurable Personality of Godhead, whom learned scholars know to be everything. [Various demigods then took birth to assist the cosmic rule:] the Viçvedevas, the Ädityas, the Vasus, and the twin Açvins. [Other powerful beings appeared, such as] the Yakñas, Sädhyas, Piçäcas, Guhyakas, and forefathers. Similarly, learned brahmarñis, pure and gentle sages, took birth in this world. Many saintly kings, glorified by all good qualities, also took birth in this universe; and all the material elements, such as earth, water, fire, air, sky, space, and the directions, along with the years, seasons, months, fortnights, days, and nights, and whatever else there may be in this creation, all that passes before the eyes of the world, great or small, moving or unmoving — indeed, the entire universe — issued forth at the start of the great cosmic age, to be withdrawn when the age expires like the passing of seasons. Seasonal qualities such as heat and cold, or birth and death, come and go at their proper times. And so it is that at the start of cosmic time many beings and elements manifest, and then at the expiration of the age all the manifestations are withdrawn. Thus the wheel of time, which has no beginning or end, continues to turn, and all that is created is taken away. In summary, the Lord manifests thirty-three thousand thirty-three hundred and thirty-three gods for the cosmic rule. Among them, illustrious Vivasvän rules the fiery sun. Acting as the eye of God, he is also celebrated as Ätma-vibhävasu, Savitä, Åcéka, Arka, Bhänu, Äçäväha, and Ravi. Mahya is the youngest son of the sun-god. Mahya's son is Devavrata, and Devavrata's son is Subhräj, who had three well-known sons named Daçajyoti, Çatajyoti, and Sahasrajyoti, all of whom produced many children. The great soul Daçajyoti [whose name means «ten lights»] had ten thousand children. Çatajyoti [«hundred lights»] had children numbering one hundred thousand, and Sahasrajyoti [«thousand lights»] had a thousand times a thousand children. From these godly beings, the great royal dynasties descended on the earth — dynasties like the Kurus, Yadus, and Bhäratas, as well as the great dynasties of Yayäti, Ikñväku, and many other saintly kings. Thus from the Sun and his descendants arose the Kuru dynasty, as did the dynasty of the Yadus, the dynasty of Bharata, and the dynasty of Yayäti and Ikñväku, and so too emerged all the many lines of saintly kings and the widespread creations of beings, along with all the creatures' abodes. This then is the real understanding of the Vedic knowledge, which speaks in a mysterious variety of ways and yet connects us to the Absolute Truth: [that in this world, conditioned souls aspire after] piety, wealth, and certainly enjoyment. Therefore the learned Vyäsa envisioned many different scriptures — scriptures explaining piety, wealth, and enjoyment. And he envisioned the authoritative arrangement that thus arose for the world's maintenance. There are various histories with commentaries, and also variegated holy books, but here [in the Mahäbhärata] everything was covered, and this is said to be the distinction of this book. After expanding this great knowledge, Vyäsadeva prepared a condensed version, because learned scholars in this world wished to retain it both in summary as well as in detail. Some wise brähmaëas study the Mahäbhärata from the opening stanza, while others begin from the story of Ästika; still others begin with the story of King Uparicara. Different thinkers illuminate different aspects of the work, some by expertly analyzing its meaning, others by committing the entire text to memory. But it was Vyäsa, celibate and austere, who divided the eternal Veda and then composed this sacred history. The learned Vyäsa, son of Paräçara, was strict in his vows and a scholar of the Absolute. Formerly, by the order of his mother and the wise son of Gaìgä, the virtuous Vyäsa powerfully begot three Kuru princes, each as bright as fire, in the widows of his stepbrother Vicitravérya. Having fathered the three Kuru princes — Dhåtaräñöra, Päëòu, and Vidura — thoughtful Vyäsa returned to his äçrama and again dedicated himself to the practice of austerity. After the three Kuru princes matured and eventually went on to their final destinations, the same great sage told their story to all mankind by narrating the Mahäbhärata. At the urging of Emperor Janamejaya and thousands of brähmaëas, Vyäsadeva taught this great history to his disciple Vaiçampäyana, who sat close by his teacher. Later, sitting in the learned assembly at Janamejaya's sacrifice, the sage Vaiçampäyana, after repeated requests, spoke the Mahäbhärata at intervals in the sacrifice. This great chronicle, spoken by the exalted sage Vyäsa, thus records the powerful growth of the Kuru dynasty, the extraordinary chastity of Gändhäré, Vidura's wisdom, Kunté's determination, the glory of Çré Kåñëa, the unswerving fidelity of the Päëòavas, and the wicked deeds of the sons of Dhåtaräñöra. The learned say that Vyäsa first recorded the essential story of the Mahäbhärata, less the minor episodes, in 24,000 verses, summarizing the major events and sections of the history in a single chapter of 150 verses. He then taught the history to his son Çuka and to other qualified disciples. The sage compiled versions of the Mahäbhärata for the demigods in six million verses and in three million verses. The forefathers received 1,500,000 verses, the Räkñasas and Yakñas 1,400,000, and human society 100,000. Närada Muni revealed it to the demigods, Asita Devala passed it on to the forefathers, and Çuka, the son of Vyäsa, taught it to the Gandharvas and Yakñas. A Summary of the Main Story Süta Gosvämé: Full of anger, Duryodhana was like a great tree with its trunk Karëa, its branches Çakuni, its fully ripened fruits and flowers the evil Duùçäsana, and its root King Dhåtaräñöra, who was not a thoughtful man. The thoroughly just Yudhiñöhira was like a great tree, with its trunk Arjuna, its branches Bhémasena, its fully ripened fruits and flowers the twin sons of Mädré, and its roots Çré Kåñëa, knowledge of the Vedas, and the saintly brähmaëas. After conquering many lands by his courage and fighting strength, King Päëòu dwelled in the forest with his close associates, ever engaged in hunting, until one day he slew a deer couple who were mating. Thereafter he underwent much suffering, spending his life in the forest, where he raised his sons from their birth. Päëòu was unable to beget children, and thus his two wives gave him five sons by contact with demigods. On Päëòu's order, his first wife, Kunté, united with Dharma, god of justice, with Väyu, lord of the wind, and with Indra, ruler of heaven. Each time she gave birth to a son. His second wife, Mädré, accepted union with the twin Açvin demigods and gave birth to twin sons. The five Päëòavas, or sons of Päëòu, grew up in sacred forests where saintly ascetics constantly offered sacrifices to the Supreme Lord. Living in the äçramas of great sages, the princes were carefully protected by their two mothers, and when their father suddenly died the sages brought them to their uncle Dhåtaräñöra. The five handsome boys entered the opulent Kuru capital as celibate students with matted locks of hair. Presenting them to the royal family, the sages said, «These boys are your sons, your brothers, and your well-wishing followers, for they are the sons of Päëòu.» Having thus spoken, the mystic sages vanished. Seeing the young sons of the beloved King Päëòu brought before them by the sages, the royal family, the citizens, and all decent people cried out in joy, even though a few skeptics remarked, «These are not Päëòu's sons!» «They are his sons!» said the people. «But Päëòu passed away some time ago. Can we be sure these are his children?» And yet, upon seeing the five godly boys and hearing the sages praise them, neither the royal family nor the people in general had doubts. «We must recognize that these are indeed Päëòu's sons,» they said. «Providence has brought the sons of Päëòu. Let them be welcome!» Then voices cried out everywhere, «Welcome them! Welcome the sons of Päëòu!» When these voices quieted, a tumultuous sound again rose up and resounded in all directions as invisible beings celebrated the arrival of the Päëòavas. Flowers rained down from the sky, lovely fragrances spread all around, and conchshells and drums sounded, creating a wondrous, uproarious scene. As this thunderous sound reached the heavens, jubilation arose in all the citizens, for their love went out to the sons of the fallen Päëòu. Thus honored by the people, the young Päëòavas began to dwell in the imperial capital without fear or anxiety. [Having begun their studies with the forest sages, they continued their education under the finest brähmaëa teachers] and thus learned all the Vedas and a variety of special subjects and sciences. The royal ministers of the Kuru dynasty were pleased with Yudhiñöhira's purity, Bhémasena's determination, Arjuna's courage, Kunté's eagerness to serve her superiors, and the humility of the twins Nakula and Sahadeva. Indeed, all the people were satisfied with their noble and heroic qualities. Years later, when many kings assembled to compete for the hand of the exquisite princess Draupadé on the occasion of her svayaàvara. Arjuna performed a nearly impossible feat and stole her away in the midst of all the greatest warriors in the world. From that time on Arjuna was honored as the best of bowmen. So brilliant was he on the battlefield that his opponents could not face him, just as they could not stare into the face of the blazing sun. Many years later, after defeating all the earthly kings who were great and noble, Arjuna enabled his brother Yudhiñöhira to perform the exalted Räjasüya's sacrifice, at which all present were fed sumptuously and given valuable gifts. The Räjasüya sacrifice of King Yudhiñöhira was glorious in all respects. By the good counsel of Lord Kåñëa, and aided by the strength of Bhéma and Arjuna, Yudhiñöhira arranged to kill Jaräsandha, [the evil monarch who was bent on slaughtering thousands of innocent rulers. Thus King Yudhiñöhira performed his sacrifice without fear of harassment. During that great ceremony,] Lord Kåñëa took the life of the wicked Çiçupäla, who was puffed up with his strength. Fabulous wealth, jewelry, gems, and gold, valuable herds of cows, elephants, and fine horses, and all manner of opulence came to Duryodhana from all sides. But when Duryodhana saw that the Päëòavas acquired the same opulence, his jealousy drove him to deadly rage. And when he saw their unique assembly hall, as splendid as a celestial airship, created by the mystic craftsman Maya, Duryodhana burned in the flames of envy. In that celestial hall Duryodhana became utterly confused, like an ordinary low-class fool, and slipped and fell in the presence of Lord Kåñëa and Bhémasena, who openly laughed at him. Soon thereafter Dhåtaräñöra understood that his son Duryodhana, though enjoying all varieties of wealth, was sick with jealousy and was steadily turning pale and thin. Dhåtaräñöra was so attached to his son and so anxious to please him that he gave his permission for a crooked gambling match in which his sons would steal the Päëòavas' kingdom. When Çré Kåñëa heard of it He was greatly angered, but He allowed the deceitful match to take place. As the terrible strife sown by Duryodhana grew between the cousin-brothers, Lord Kåñëa was not at all pleased, but He did not interfere. Finally, not heeding Vidura, Droëa, Bhéñma, and Kåpa, son of Çäradvän, the warrior class destroyed itself in a tumultuous war. Dhåtaräñöra's Lament Hearing the dreaded news that the Päëòavas had defeated his sons in mortal combat, Dhåtaräñöra could not deny that his eldest son Duryodhana, together with Karëa and Çakuni, had provoked the catastrophic war between the cousin-brothers. For a long time Dhåtaräñöra struggled to understand his great loss, and then at last he spoke these words to his intimate secretary, Saïjaya: «Please, Saïjaya, hear all that I have to say, and do not blame me for all that has happened. You are an intelligent and educated man; the wisest men trust your judgment. Saïjaya, I did not want the war! I do not rejoice in the destruction of the Kuru dynasty. I knew that there was no difference between my sons and those of Päëòu, but my sons were always so angry and so displeased with me, an old, blind man. Out of weakness and attachment, I tolerated their wicked deeds. «Duryodhana had no sense of right and wrong, yet whenever he went astray I followed him. When he beheld the opulence of the mighty Päëòava king at the Räjasüya sacrifice and then suffered such ridicule during his tour of the new assembly hall, he simply could not tolerate it. He did not have the strength to defeat the Päëòavas in battle, nor did he have the initiative and ingenuity to acquire opulence as the Päëòavas had done. And thus, like a man unworthy to be a warrior, he plotted with the Gändhära king to steal the Päëòavas' fortune in an unjust gambling match. «O Saïjaya, please hear me! All along I understood so many things. Listen to my words, and you will see that I am a reasonable man — that although I am blind, I do have a certain eye of wisdom. «When I heard that Arjuna had strung the wonderful bow and struck the hidden target, which then fell to the earth, and that he had carried away the lovely Draupadé as all the kings of the earth looked on, I knew then, Saïjaya, that I had no hope for victory. «When I heard that by force Arjuna had even carried away Lord Kåñëa's sister from the city of Dvärakä, and that Kåñëa and Balaräma did not oppose him but rather went to the Päëòavas' city of Indraprastha to celebrate the marriage, I knew then, Saïjaya, that I had no hope for victory. «When I heard that with celestial arrows Arjuna had withstood in battle the king of the demigods, repulsing his angry rain, and had offered the entire Khäëòava forest as a gift to the god of fire, I knew then, Saïjaya, that I had no hope for victory. «When I heard that Yudhiñöhira, though utterly defeated, his kingdom stolen by Saubala in a game of dice, was nevertheless faithfully followed into exile by his brothers, who possessed immeasurable strength, I knew then, Saïjaya, that I had no hope for victory. «When I heard that Draupadé, pained and grieving, her throat choked with tears, had been dragged into the Kuru assembly wrapped in a single cloth, and that she who is always protected by Lord Kåñëa was insulted there as if she were the lowest of women, I knew then, Saïjaya, that I had no hope for victory. «When I heard that the Päëòavas had all gone to the forest, accepting the pain of exile out of love for their eldest brother, and that even in exile those virtuous souls had performed extraordinary deeds, I knew then, Saïjaya, that I had no hope for victory. «When I heard that Yudhiñöhira, the king of justice, had departed for the forest and was immediately followed there by thousands of learned brähmaëas, all of them humble mendicants and great souls, I knew then, Saïjaya, that I had no hope for victory. «When I heard that the three-eyed Çiva, god of gods, had come disguised as a lowly Kiräöa hunter, and that Arjuna fought him and pleased him so much that he awarded Arjuna his own mighty weapon, the Päçupäta, I knew then, Saïjaya, that I had no hope for victory. «When I heard that Arjuna had actually gone to the heavenly planets and there learned from Indra himself the use of unfailing celestial weapons, I knew then, Saïjaya, that I had no hope for victory. «When I heard that Bhéma and the other sons of Påthä had gone with Vaiçravaëa to that land where no man could possibly go, I knew then, Saïjaya, that I had no hope for victory. «When I heard that my sons, in taking the advice of Karëa and going to visit some remote herdsmen, had all been captured by the Gandharvas only to be set free by Arjuna, I knew then, Saïjaya, that I had no hope for victory. «When I heard that Dharma, the god of justice, had come in the guise of a Yakña to speak with Yudhiñöhira, who is himself Dharmaräja, the king of justice, and that Yudhiñöhira perfectly answered Dharma's most puzzling questions, I knew then, Saïjaya, that I had no hope for victory. «When I heard that the sons of Påthä had become so clever — indeed, as difficult to grasp as fire — that by so many means they had eluded my sons, who could neither find nor see them, I knew then, Saïjaya, that I had no hope for victory. «When I heard that Bhémasena, defending his dear Draupadé, had slain the greatest of the Kécakas along with his hundred brothers, I knew then, Saïjaya, that I had no hope for victory. «When I heard that the great soul Arjuna, dwelling in disguise in the kingdom of Viräta, had broken the very best of my men in battle while fighting alone on a single chariot, I knew then, Saïjaya, that I had no hope for victory. «When I heard that the King of Matsya had offered his virtuous daughter Uttarä to Arjuna, who accepted her not for himself but for his son, I knew then, Saïjaya, that I had no hope for victory. «When I heard that Yudhiñöhira, utterly defeated in a game of dice, penniless, and banished to the forest with nary a friend or ally, suddenly had command of a mighty force of seven full akñauhini armies, I knew then, Saïjaya, that I had no hope for victory. «When I heard from the great sage Närada that Kåñëa and Arjuna were not ordinary human beings at all but in fact the two great beings known as Nara and Näräyaëa, and when Närada told me, `Yes, I always see them in the highest planet of the universe,' I knew then, Saïjaya, that I had no hope for victory. «When I heard that Lord Kåñëa, the husband of the goddess of fortune — that same Çré Kåñëa who they say once crossed this world in a single mighty stepö — had wholeheartedly taken the side of the Päëòavas, I knew then, Saïjaya, that I had no hope for victory. «When I heard that Lord Kåñëa, desiring to make peace for the benefit of the whole world, had approached the Kurus and begged for peace and had gone away without fulfilling His purpose, I knew then, Saïjaya, that I had no hope for victory. «When I heard that Karëa and Duryodhana had made up their minds to subdue Lord Kåñëa, even after He had revealed Himself in so many ways to be the Supreme Soul of the universe, I knew then, Saïjaya, that I had no hope for victory. «When I heard that the Päëòavas' mother, Påthä, seeing that Lord Kåñëa was departing, had stood alone desperately in front of His chariot, begging for His help, and that Lord Kåñëa had comforted her, I knew then, Saïjaya, that I had no hope for victory. «When I heard that Lord Kåñëa and Grandfather Bhéñma were personally acting as advisors to the Päëòavas, and that even the äcärya Droëa conferred blessings upon them, I knew then, Saïjaya, that I had no hope for victory. «When I heard that Karëa had said to Bhéñma, `As long as you are fighting on our side, I shall not fight,' and that he had left the army and gone away, I knew then, Saïjaya, that I had no hope for victory. «When I heard that Lord Kåñëa, Arjuna, and the invincible Gäëòéva bow — all three possessing terrifying strength — were standing together united, I knew then, Saïjaya, that I had no hope for victory. «When I heard that Arjuna had become overwhelmed by despair and had sunk down in his chariot, unable to fight, but that Lord Kåñëa had showed him all the worlds within His transcendental body, I knew then, Saïjaya, that I had no hope for victory. «When I heard that Bhéñma, the tormentor of enemies, was killing ten thousand chariot warriors a day on the battlefield, but that he did not slay a single Päëòava, although they were standing there plainly visible before him, I knew then, Saïjaya, that I had no hope for victory. «When I heard that Bhéñma himself, ever resigned to God's will, had indicated the means by which he could be killed, and that the Päëòavas had understood the clue and happily carried out his execution, I knew then, Saïjaya, that I had no hope for victory. «When I heard that invincible Bhéñma, the greatest hero of all, had been slain on the battlefield by Arjuna, who placed Çikhaëòi in front as a shield, I knew then, Saïjaya, that I had no hope for victory. «When I heard that mighty Bhéñma, the eldest warrior, having reduced the race of the Somakas to but a few men, had been brought down by Arjuna's brilliant shafts, and that Bhéñma had simply lain down upon a bed of arrows, I knew then, Saïjaya, that I had no hope for victory. «When I heard that Bhéñma, son of Gaìgä, was troubled by thirst as he lay on the bed of arrows, and that Arjuna understood and immediately pierced the earth with an arrow, bringing forth water for him to drink, I knew then, Saïjaya, that I had no hope for victory. «When I heard that even the demigods who rule the sun and fire were favorable to the Päëòavas and steadily committed to their success, while emboldened beasts of prey stalked and frightened our own soldiers, I knew then, Saïjaya, that I had no hope for victory. «When I heard that Droëa, that beautiful fighter, had wielded his weapons in many skillful ways but could not slay the Päëòavas, who were the chief opposing fighters, I knew then, Saïjaya, that I had no hope for victory. «When I heard that our allies the Saàçaptakas, the most deadly of warriors, who swore to finish the life of Arjuna, had been slain by that very Arjuna, I knew then, Saïjaya, that I had no hope for victory. «When I heard that our army had formed an impenetrable phalanx, guarded by the great Droëa with weapons in hand, but that Abhimanyu, Subhadrä's young, heroic son, had single-handedly broken through the formation and fearlessly entered our ranks, I knew then, Saïjaya, that I had no hope for victory. «When I heard that all our best fighters could not slay Arjuna, but rather had surrounded his son Abhimanyu, who was but a child, and had slain him and rejoiced, I knew then, Saïjaya, that I had no hope for victory. «When I heard that upon killing Abhimanyu my own foolish sons had cried out in joy, and that Arjuna had unleashed his awful wrath on Saindhava, I knew then, Saïjaya, that I had no hope for victory. «When I heard that Arjuna had taken a solemn vow to slay the instigator Saindhava and had made true his word, even in the midst of his enemies, I knew then, Saïjaya, that I had no hope for victory. «When I heard that Arjuna's exhausted horses had been untied on the battlefield by his chariot driver, Lord Kåñëa, and given water, and that when they had recovered Kåñëa had again yoked them and set out for battle, I knew then, Saïjaya, that I had no hope for victory. «When I heard that even with his horses unyoked and breathing heavily with fatigue Arjuna had stood firm on his chariot, driving off all the enemy soldiers with his Gäëòéva bow, I knew then, Saïjaya, that I had no hope for victory. «When I heard that Yuyudhäna, the Våñëi hero, had violently harassed the army of Droëa and its invincible elephant legions and then returned safely to where Kåñëa and Arjuna were standing, I knew then, Saïjaya, that I had no hope for victory. «When I heard that Karëa had held the powerful Bhéma's life in his hands, but that instead of killing him he had merely insulted him and struck him with the corner of his bow and then set him free, I knew then, Saïjaya, that I had no hope for victory. «When I heard that Droëa, Kåtavarmä, Kåpa, Karëa, Açvatthämä, and the courageous king of Madra had all stood by while Saindhava was killed, I knew then, Saïjaya, that I had no hope for victory. «When I heard that Lord Kåñëa had so bewildered Karëa that he hurled his ultimate weapon, the celestial Çakti given him by Indra, against the ghastly Ghaöotkaca, who was born of a man-eating mother, I knew then, Saïjaya, that I had no hope for victory. «When I heard that in his fight with Ghaöotkaca Karëa had released his Çakti weapon, which was actually meant to kill Arjuna, I knew then, Saïjaya, that I had no hope for victory. «When I heard that Dhåñöadyumna had violated the sacred warrior code and cut down Droëäcarya, who was alone on his chariot and resolved to die, I knew then, Saïjaya, that I had no hope for victory. «When I heard that Mädré's son Nakula, locked in single combat with the son of Droëa, had matched him in battle in the presence of everyone and had driven circles around him with his chariot, I knew then, Saïjaya, that I had no hope for victory. «When I heard that upon the death of Droëa his crazed son had released the divine and dreaded Näräyaëa weapon, but that he still had been unable to bring an end to the Päëòavas, I knew then, Saïjaya, that I had no hope for victory. «When I heard that Karëa, that most extraordinary warrior who was virtually invincible in combat, had been slain by Arjuna in a war between brothers that even the gods could not comprehend, I knew then, Saïjaya, that I had no hope for victory. «When I heard that Açvatthämä, Kåpa, Duùçäsana, and Kåtavarmä together had been unable to overwhelm Yudhiñöhira, who was standing alone, I knew then, Saïjaya, that I had no hope for victory. «When I heard that the Madra king, that great hero who always challenged Lord Kåñëa in battle, had been killed in combat by Yudhiñöhira, I knew then, Saïjaya, that I had no hope for victory. «When I heard that Saubala, that wicked and powerful mystic who had fomented strife through the false gambling match, had been struck down in battle by Sahadeva, son of Päëòu, I knew then, Saïjaya, that I had no hope for victory. «When I heard that Duryodhana, exhausted and all alone, had entered a lake and made his shelter there within its waters, his pride shattered, bereft even of his chariot, I knew then, Saïjaya, that I had no hope for victory. «When I heard that the sons of Päëòu had stood on the shore of that Ganges lake and, together with Lord Kåñëa, had rebuked my son, who could not tolerate offense, I knew then, Saïjaya, that I had no hope for victory. «When I heard that my son Duryodhana, engaged in a deadly fight with clubs, had skillfully demonstrated his repertoire of techniques, only to be struck down by the clever wiles of Väsudeva, I knew then, Saïjaya, that I had no hope for victory. «When I heard that Drauni (Açvatthämä) and his accomplices had even dared to perform the infamous act of heinously murdering the five young sons of Draupadé in their sleep, I knew then, Saïjaya, that I had no hope for victory. «When I heard that Açvatthämä, pursued by Bhémasena, had angrily launched a missile bearing the most deadly weapon, which he aimed at the young and pregnant Uttarä, the last female descendant in the Päëòava line, I knew then, Saïjaya, that I had no hope for victory. «When I heard that Arjuna nullified Açvatthämä's great weapon with a similar weapon, which he had empowered simply by vibrating the sound svasti, and that he proceeded to slash the jewel from the culprit's head, I knew then, Saïjaya, that I had no hope for victory. «When I heard that as Açvatthämä had tried to destroy the embryo of Princess Uttarä with powerful weapons Vyäsadeva and Lord Kåñëa had both cursed him, one after the other, with strong invective, I knew then, Saïjaya, that I had no hope for victory. «O Saïjaya, my poor wife, Gändhäré, is to be pitied, for she has lost her sons and grandsons. And I grieve for all the women who have lost their fathers and brothers. «Only the sons of Päëòu could have done what they did. Vanquishing all who plotted against them, they regained their rightful kingdom. Yet it is so painful, Saïjaya, to hear that only ten warriors have survived, that a mere three of our men and seven on the Päëòavas' side are all that remain of two mighty armies, that the battle has exhausted the lives of eighteen full akñauhiné divisions. «O Saïjaya, my mind is reeling and I cannot find my reason. Darkness spreads all around me and confusion overwhelms me.» Having spoken thus, the grief-stricken Dhåtaräñöra cried out many times. Nearly unconscious with pain, his chest heaving with long breaths, he again spoke to Saïjaya. «I want to give up my life, Saïjaya. I have no reason to live.» When Dhåtaräñöra, who had once ruled the world, was thus speaking and lamenting so wretchedly, the wise Saïjaya spoke to him words of profound meaning. «Undoubtedly you have heard from Çré Vyäsadeva and the wise Närada about kings of great courage and strength who were born in dynasties endowed with all good qualities. They were kings who fought with celestial weapons and who thus were equal in strength to Lord Indra, kings who conquered the world fairly, following the moral law and offering their acquired riches in holy sacrifices, giving generous gifts to all the people. Such kings earned their fame in this world, but even they came under the deadly grip of time. «There were the heroic Påthu, a great chariot fighter who alone could battle thousands of warriors, and Såïjaya, who stands out among conquerors. There were Suhotra, Rantideva, and the fiery Kakñévän, Auçija. There were Bähléka, Damana, Çaibya, Saryäti, Ajita, and Jita, along with Viçvämitra, destroyer of enemies, and the greatly powerful Ambaréña. There were Marutta, Manu, Ikñväku, Gaya, and of course Bharata. And there were Räma, son of Daçaratha, as well as Çaçabindu and Bhagératha. And the pious King Yayäti, engaged by the demigods, performed so many opulent sacrifices that the entire earth, with her abundant forests, came to be marked with sacrificial pillars and shrines. Formerly the celestial sage Närada described these same twenty-four kings to Çaibya, who was lamenting the loss of his son. «There were other kings besides these who were the strongest of men — magnificent chariot fighters and great souls fully endowed with all good qualities. There were Püru, Kuru, Yadu, Çüra, Viçvagaçva of great determination, Anena, Yuvanäçva, Kakutstha, Vikramé, and Raghu. There were also Vijité, Vétihotra, Bhava, Çveta, Båhadguru, Uçénara, Çataratha, Kanka, Duliduha, and Druma. «There were Dambhodbhava, Para, Vena, Sagara, Saìkåti, Nimi, Ajeya, Paraçu, Puëòra, Çaàbhu, the sinless Devävådha, Devähvaya, Supratima, Supratéka, Båhadratha, Mahotsaha, Vinétätma, Sukratu, and Nala, king of the Niñadas. «There were Satyavrata, Çäntabhaya, Sumitra, and the lordly Subala; Jänujaìgha, Anaraëya, Arka, Priyabhåtya, and Çubhavrata; Balabandhu, Nirämarda, Ketuçåìga, and Båhadbala; Dhåñöaketu, Båhatketu, Déptaketu, and Nirämaya; Avikñit, Prabala, Dhürta, Kåtabandhu, and Dhåòheñudhi; Mahäpuräëa, Saàbhävya, Pratyaìga, Parahä, and Çruti. «These and many other earthly monarchs, hundreds and thousands and tens of thousands of them, are all heard about and discussed in this world. These intelligent and powerful kings, the greatest men of their times, passed away from this world leaving behind vast resources, just as your own sons have done. These kings performed godly acts and possessed courage, detachment, and firm faith in God. They were great men who were honest, pure, and straightforward in their dealings. That is why the best and saintliest poets, sages, and historians have all recorded their deeds. Yet even these exalted monarchs, men of wealth and character, still passed away from this world. «Your sons were wicked and greedy men who burned with needless anger and constantly embroiled themselves in wicked deeds. You should not lament for them, O descendant of Bharata, for you are an intelligent and educated man, a discriminating person appreciated by the learned. Surely you know that one's intelligence is never bewildered when it follows the dictates of scripture. As you know, there is reward and punishment in this world, O King, and therefore authorities recommend that we not be obsessive in our attempts to protect our children. «You should not lament for that which is destined to be. Who is so intelligent that he can stop destiny? Surely no one can overcome the course of events that has already been established by the creator, for time and destiny are the expression of His will. Indeed, time is the basis of the entire world, because by the power of time all things are born and die. Thus we enjoy or suffer. «Time devours all material bodies and carries away all living beings. Time is like a fire that consumes all creatures, and time itself extinguishes that fire. In this world time transforms all states of existence, both the auspicious and the inauspicious. Time steals away all creatures and then manifests them again in due course. No one can stop time as it moves impartially among all creatures. You are not an ordinary man, Dhåtaräñöra, and therefore you should not forsake your true wisdom. You must remember that all things that existed in the past, all things that exist at present, and all things that are yet to come are in the grip of time.» Süta Gosvämé said: Saïjaya, son of Gavalgaëa, spoke thus to King Dhåtaräñöra, who was grieving for his dead children. Consoling him with learned instructions, Saïjaya brought the king to his true consciousness. The Glory of the Mahäbhärata Süta Gosvämé continued: Kåñëa Dvaipäyana, Çréla Vyäsadeva, in composing this sacred literaary work, the Mahäbhärata, has narrated the full history of all these events. A faithful person who devoutly studies even one verse of the Mahäbhärata is fully purified of all his sins. The Mahäbhärata tells of virtuous deeds performed by godly sages and self-realized and saintly kings, and it describes mystic Yakñas and celestial serpents. It glorifies the Supreme Personality of Godhead, Çré Kåñëa, who, though eternal, appears as the son of King Vasudeva. Çré Kåñëa is truth itself and the path that leads to that truth, for He is the Supreme Pure and the very means of purification. He is the Supreme Absolute Truth, ever fresh yet unchanging, the everlasting light. He performs transcendental activities, which learned sages then narrate to the whole world. Cause and effect, spirit and matter — all emanate from the Supreme Godhead alone. He is the origin, and He is the goal, extent, and sequence of all things. He is birth and death, and He is the life that follows death. It is to be understood that He is the Supreme Spirit, yet He expands Himself into the material creation of earth, water, fire, air, and ether. Thus by His energy the qualities of goodness, passion, and ignorance are manifested. Yet He is beyond the material creation of subtle and gross matter, and it is He alone who is to be celebrated. The best of the self-controlled sages, absorbed in transcendence and meditating on Him with great yogic power, see that same Supreme Soul within their purified hearts as one sees a reflection in a spotless mirror. A faithful man always endeavoring on the spiritual path, devoted to the discipline that leads to knowledge, can become freed of sin by careful study of this chapter of the Mahäbhärata. This chapter is a brief introduction to the substance of the entire epic, and therefore one who hears the entire chapter, and sincerely believes its message, will never be disheartened by the troubles of life. One who regularly recites this chapter at sunrise and at sunset is freed at once from all the sins he has committed in all his days and nights. Just as fresh butter is the best product of raw milk, or as a saintly brähmaëa is the best of all bipeds, so this introduction to the Mahäbhärata, which reveals the highest truth, is the essence of the entire work and is pleasing like nectar. Indeed, as the ocean is the greatest among bodies of water, or as the milk-giving cow is the most valuable creature among quadrupeds, so among all historical epics the Mahäbhärata is the greatest. One who recites this chapter for the pleasure of brähmaëas at the çräddha ceremony greatly benefits his forefathers, who thus receive perpetual offerings of sacred food and drink, freeing them of all kinds of suffering due them because of their past sins. Learned scholars enhance their knowledge of the Veda by studying the histories and the Puräëas. In fact, the Veda personified is critical of those of small learning who directly approach the Vedas without having understood the great histories and Puräëas. The Veda thinks, «Lacking proper study, this so-called scholar will pass over my real meaning and thus deceive himself and others.» One who has learned this Kåñëa-Veda and who speaks it to others will enjoy a prosperous life and undoubtedly become free of reactions to his past sinful deeds, even the sin of killing a child in the womb. Thus I conclude that one who cleanses his body and, with a pure mind, studies this chapter, section by section, actually studies the entire Mahäbhärata. And thus one who with full faith regularly hears this work of the sages attains a long life, fame, and at last promotion to the heavenly planets. Once, the godly sages placed the four Vedas on one side of a scale, and on the other side they placed a single text, the Mahäbhärata. Both in greatness and weight the Bhärata was superior. Being therefore greater than the four Vedas — with all their mysteries — this work came to be known henceforth throughout the world as the Mahäbhärata (for the word mahä means «great»). One who thus understands the purport of the name Mahäbhärata becomes free of all sinful reactions. It is not wrong to perform austerity, nor is study of the scriptures a bad thing. Following the strictures of the Vedas according to one's nature is not wrong, nor is it wrong to acquire wealth by strong endeavor. But all these endeavors are actually harmful when they lead us away from our real, spiritual nature. The Lakes of Blood And the Counting of an Army The sages said: In the beginning of your discourse, you mentioned the holy place known as Samanta-païcaka. We would like to hear all about that site. What is its actual history? Süta Gosvämé replied: Dear learned brähmaëas, if you desire to hear me narrate truly auspicious topics, then, O saintly ones, listen to the story of Samanta-païcaka. In the juncture between the second and third great ages, or the Tretä and Dväpara yugas. when evil kings ruled the world, Lord Paraçu-räma, as brilliant as fire, appeared in this world and in great anger repeatedly slew the wicked monarchs, until by His power he had destroyed all the kings of the earth. Räma killed so many monarchs at Samanta-païcaka that their blood alone formed five big lakes. Still shaking with anger over the sins of the wicked kings who had cruelly murdered His father, Lord Räma then worshiped His departed father and forefathers with devotional offerings in which He showed them the blood of the slain tyrants. This we have heard from authorities. Lord Räma's forefathers, headed by Åcéka, then approached Lord Räma, the best of the brähmaëas, and convinced Him to forgive the royal order, whereupon the Lord desisted from His violent campaign. The Lord had created five lakes with the blood of the slain rulers, and the pure land surrounding those bloody lakes came to be widely celebrated as Samanta-païcaka, or «that which surrounds the five,» for the learned have stated that a region should be named for its visible features. [Gradually the lakes filled with clear water.] Then, at the juncture of the third and fourth ages, or the Dväpara and Kali yugas, in that most virtuous and sacred place, free of the deficiencies of ordinary places, a war took place between the Kuru and Päëòava armies, and eighteen great akñauhiëé divisions assembled there to fight. Thus, learned brähmaëas, I have explained to you how that pure and charming land was named. Indeed, noble thinkers, I have explained to you in full how that area became widely renowned throughout the three planetary systems. The sages said: O Süta, you have just mentioned a military division known as an akñauhiëé. We would like to hear a full explanation of its size in terms of chariots, horses, men, and elephants. Undoubtedly you know all these things. Süta Gosvämé replied: Authorities state that a small military unit consisting of one chariot, one elephant, five foot soldiers, and three cavalry soldiers is called a patti. Three pattis form one senä-mukha. Three senä-mukhas form one gulma. Three gulmas constitute one gaëa. Three gaëas form a vähiné. Three vähinés make up a påtanä. Three påtanäs are equal to one camü. Three camüs form an anékiné. And ten anékinés constitute an akñauhiné. O best of brähmaëas, learned authorities thus say that within an akñauhiné are a total of 21,870 chariots, and that the full number of elephants is 21,870. O sinless ones, the akñauhiëé is known to comprise 109,350 infantry men, and the count for cavalry is given as 65,610. Authoritative persons, learned in such computations, have stated that this, in total, is an akñauhiëé, and I have explained it to you in detail, O noble twice-born one. With such a count, O saintly ones, there were a little more than eighteen such akñauhinés between the Kuru and Päëòava legions. Meeting at Samanta-païcaka, they lost their lives and fortunes. The Kaurava kings thus became an instrument of time, which acts in extraordinary ways. For ten days that supreme knower of weapons, Bhéñma, led the Kuru army. Then for five days, Droëa protected the Kuru ranks. Karëa, punisher of enemies, led the Kurus for two days. For half a day, Çalya became the Kuru chief, and for half a day, Bhéma and Duryodhana engaged in a mortal club fight. At the end of that half day, Härdikya, Açvatthämä, and Gautama murdered Yudhiñöhira's unsuspecting army as it slept in the dead of night. The One Hundred Parts of the Mahäbhärata Süta Gosvämé continued: Here at Çaunaka's sacrifice I shall recite the full Mahäbhärata from the very beginning, just as Vyäsa's learned disciple recited it at the sacrifice of Janamejaya. Just as those seeking liberation seriously cultivate detachment, so the learned devote themselves to the study of this history. As among things to be known the self is most important, or as life is most dear among dear things, so this profound history is uniquely attractive among all sacred writings. As all speech, both Vedic and worldly, is made entirely of vowels and consonants, so is this book invested throughout with the finest design and reason, having been richly composed by an enlightened sage. Now please hear a summary of its divisions. 1. A summary of the contents in one hundred parts 2. An additional summary of eighteen principal divisions 3. Pauñya 4. Pulomä 5. The story of the brähmaëa Ästéka 6. The descent of the first created beings 7. Origins, a wondrous narration prepared by the gods 8. The burning of the house of lac 9. The killing of the demon Hiòimba 10. The killing of the demon Baka 11. The Gandharva king Citraratha 12. The godly princess Päïcälé selects a groom 13. After the rival kings are defeated, she marries according to the warrior code 14. The coming of Vidura 15. Gaining a kingdom 16. Arjuna dwells in the forest 17. The kidnapping of Princess Subhadrä 18. Bringing the dowry 19. The burning of the Khäëòava forest and the meeting with the mystic Maya 20. The assembly hall 21. Counsel is given 22. The killing of Jaräsandha 23. World conquest 24. The Räja-süya sacrifice 25. Offerings for guests 26. The killing of Çiçupäla 27. The gambling match 28. The sequel to the gambling match 29. Life in the forest 30. The killing of Kirméra 31. Arjuna fights with Lord Çiva, who comes disguised as a hunter 32. Traveling to the planet of Indra 33. The wise Kuru king travels to holy places 34. The killing of the demon Jaöäsura 35. Battle with the Yakñas 36. The story of the python 37. The meeting with the sage Märkaëòeya 38. Talks between the two queens Draupadé and Satyabhämä 39. The excursion to see the herds 40. The dream of the deer 41. The Vréhi-drauëika story 42. Saindhava steals Draupadé from the forest 43. Stealing the earrings 44. Äraëeya-parva 45. Viräöa 46. The killing of the Kécakas 47. The Kauravas attempt to steal King Viräöa's cows 48. The marriage of Abhimanyu with Vairäöé 49. The great endeavor, full of wonders 50. The coming of Saïjaya 51. Dhåtaräñöra's sleeplessness caused by anxiety 52. The story of Sanat-sujäta, which explains the intimate truths of the soul 53. Endeavoring for peace 54. The Supreme Lord's journey 55. The dispute of the great-spirited Karëa 56. The Kuru and Päëòava armies set out for battle 57. The warriors and the greater (Ati-ratha) warriors 58. The messenger Ulüka arrives and infuriates the Päëòavas 59. The story of the princess Ambä 60. The amazing installation of Bhéñma as commander in chief 61. The creation of the region of Jambü 62. The earth and its great islands 63. Lord Kåñëa speaks the Bhagavad-gétä 64. The killing of Bhéñma 65. Droëa is installed as Kuru commander in chief 66. The killing of the Saàçaptaka warriors 67. The killing of Abhimanyu 68. Arjuna vows to kill Jayadratha 69. The killing of Jayadratha 70. The killing of Ghaöotkaca 71. The hair-raising account of the killing of Droëäcärya 72. The release of the dreaded Näräyaëa weapon 73. The last days of Karëa 74. The last days of Çalya 75. Entering the lake 76. The deadly fight with clubs 77. The sacred river Sarasvaté, and the special qualities of sacred places 78. The grisly murder of the sleeping warriors 79. The harrowing tale of the Aiñéka weapon 80. The offering of water to the departed kin 81. The grief of the women 82. The funeral ceremony for departed kin, and the future lives of the slain Kurus 83. Wise Yudhiñöhira, king of virtue, consecrated as the world's leader 84. The Räkñasaö Carvaka, disguised as a brähmaëa, is cut down 85. Distribution of homes 86. Peace and the duties and ethics of kings 87. Duties and ethics in times of trouble 88. Duties and disciplines for the soul's salvation 89. Teachings 90. The wise Bhéñma ascends to heaven 91. The Açvamedha sacrifice: a story that destroys all reactions of previous sins 92. The Anugétä, which explains spiritual philosophy 93. Living in the äçrama 94. Meeting the sons 95. The arrival of the illustrious sage Närada 96. The ghastly incident of the iron club fully described 97. The great departure 98. The ascent to the spiritual planets 99. The supplement known as Hari-vaàça, which describes the childhood activities of Lord Kåñëa 100. Great and wonderful descriptions of future events The great soul Vyäsadeva narrated these one hundred sections in full, and the son of Romaharñaëa, Süta Gosvämé, again described these same contents to the sages at Naimiñäraëya, dividing them, however, into eighteen divisions, as listed below. Then he narrated a summary of the various parvas, or divisions, and this constitutes a compendium of the entire Mahäbhärata.