Duryodhana-poisoned-bhima

Duryodhana’s hatred for the Pandavas hadn’t occurred overnight. Soon after the Pandavas came to Hastinapura after Pandu’s death, they became popular with everyone for their good manners and helpful nature. This caused envy and jealousy in Duryodhana, who until then, considered himself a favorite. He poisoned Bhima and tried many other ways to get rid of the Pandavas (but failed).

When Bhishma hired Drona to train the Pandavas and Kauravas, things escalated. The Pandavas were much more talented, which irked Duryodhana. He became friends with Karna, who disliked a younger Arjuna for his archery. Over the months and years, Duryodhana tried various means to kill the Pandavas, though none of these succeeded. 

One of the initial attempts was the kalakuta poison he fed Bhima by mixing it with his food. Bhima, who loved food, consumed it and fell into a deep sleep. Duryodhana, with help from Karna, Dushasana, and Shakuni, rolled Bhima’s body into a bag and dropped it into River Ganga. He tied rocks to the bag to prevent Bhima from escaping in case Bhima somehow managed to survive despite being poisoned.

The bag sank to the bottom of the river where the nagas lived. Young nagas were playing around. They saw the bag and attacked it. When the young nagas saw Bhima, they bit him at random places. The venom released into his body clashed with the kalakuta. This resulted in Bhima waking up from a deep sleep. He moved around, crushing the young snakes under him. 

The older nagas, Vasuki, Aryaka, and others, arrived at the site. They recognized Bhima as the great-grandson of Aryaka (Kunti’s father’s grandfather) and guessed what had happened. The elders collected the deadliest poison and made Bhima drink it. He then slept for seven days under their care. When Bhima woke up on the eighth day, he felt as energetic as ever. The nagas were relieved that their plan worked. They made Bhima immune to all kinds of poison so that he would be safe from such attacks in the future. 

Bhima took their blessings and went back to his worried mother and brothers. He informed them about Duryodhana’s evil actions. The news reached Vidura as well. However, Vidura and Kunti told the brothers to keep it a secret. In fact, the Pandavas escaped many such attempts and kept them a secret since they knew they weren’t likely to get enough support from the elders in Hastinapura.

Dharma was born as Vidura in the Mahabharata due to a curse from Rishi Mandavya. This story has been narrated in the Adi Parva. 

rishi-mandavya-curse-on-dharma

A long time ago, there lived a Brahmin named Mandavya who was steadfast in following austerities. He was devoted to truth and established in dharma. He took the vow of silence and meditated with his hands held high in the air. 

One day, a group of robbers stole something from the nearby kingdom and escaped into the forest. They reached the region where Mandavya lived in a small hut. Seeing his house, they hid the stolen goods inside to prevent getting caught by the royal guards. However, the guards chasing the robbers came to the same place and asked Mandavya where the robbers went. Since he was meditating, the Brahmin did not respond. The guards searched the place and found the stolen goods in his hut. 

They assumed he was one of the robbers and acted like a rishi to avoid punishment. The guards grabbed the meditating rishi and carried him to the king. The king listened to the update and sentenced Mandavya to death. He was impaled on a stake. However, he continued with his meditation. He summoned other rishis who visited him in the form of vultures at night and spoke to him. 

The king found out he had wrongly punished a rishi and went to him with his advisors. He apologized to Mandavya and asked for forgiveness. The king personally lowered the rishi from the stake. However, no matter how much he tried, the tip of the stake remained inside the rishi. Finally, the king cut it off. The rishi continued his tapasya with the sharp end of the stake inside his body. 

Many days later, Mandavya went to the abode of Dharma (Yamadharmaraja) and asked why he was given such a punishment. Dharma replied that the rishi had inserted a stick in an insect and impaled its wings when he was young. This act of his was being punished. 

Mandavya felt that the punishment was too much for such a small crime, that too committed by a young child. He said that crimes committed by those younger than fourteen should be severely punished. Mandavya cursed Dharma to be born as a human from a lower sect. However, he would still be a learned and wise man and help others follow dharma. 

That was how Dharma was born as Vidura, the son of Vyasa and the maid of Ambika (the widow of Vichitrivirya, son of Satyavati and Shantanu). 

Yayati is an ancestor of the Kuru lineage. His sons are the ancestors of the Yadavas and the Purus. The full story of Yayati’s marriage, curse, and redemption is narrated in the Mahabharata. 

Nahusha was the emperor of the earth. He and his wife Priyavasa had six sons – Yati, Yayati, Samyati, Ayati, Pancha, and Uddhava. Yayati became the heir and continued to rule the world like his father. He was a capable king who was kind to his subjects. 

Devayani was the daughter of Shukracharya, the guru of the danavas. He was the family purohit of Asura king Vrishaparva. The king had a daughter named Sharmishtha. While the fathers had a decent friendship, their daughters were always fighting and wanting to gain power over the other. As always, the ladies went to take a bath in the river. However, that day, a gust of wind blew their clothes on the riverbank. In a hurry, Sharmishtha picked up Devayani’s clothes and wore them. Devayani was annoyed and said that Sharmishtha was inferior to her and still dared to wear her clothes. 

Sharmishtha replied that if not for her father, Devayani and her father would be without food and housing. As they fought, Sharmishtha pushed Devayani into a well and strode into the city. 

Meanwhile, Yayati was hunting in the nearby forest. He was looking for a well or water source when he heard the calls of a distressed woman. Yayati saw Devayani in the well and helped her climb out safely. He asked who she was and she shared the details. Once she was out, Yayati turned back to return to his troop. Devayani sent her maid Gurmukhi to her father to inform him about the events. When Shukracharya arrived she instigated him against Sharmishtha. He angrily went to the king and informed him of what happened. 

Since Vrishaparva knew how important Shukracharya was for the daityas, he made his daughter apologize to the rishi and Devayani. Devayani wanted Sharmishtha and a thousand other women to be her maids and to do whatever she wanted. The king agreed. Sharmishtha had no choice but to become the maid of the woman she loathed. 

Sometime later, Devayani and the women went to the forest to play. There, she met Yayati again. Yayati wanted to know about Sharmishtha. She asked him about his name and details. Yayati was ready to leave after he answered her questions. Devayani stopped him again and said he should marry her. He replied that it wasn’t possible since she was the daughter of Brahmin which made him unworthy of her. She replied that since he touched her hand, he had to marry her. 

Yayati said he wouldn’t risk angering her father. Devaynai then spoke to Shukracharya about wanting to marry Yayati. The rishi agreed since he knew she was cursed that she wouldn’t have a Brahmin husband. Yayati accepted the marriage proposal. Shukra warned Yayati to be faithful to Devayani and that he should also take care of Sharmishtha and the other maids who would follow Devayani to the kingdom. Yayati agreed. Once they reached his capital, he made arrangements for their living. Soon, he and Devayani had a son. 

A while later, Sharmishtha had attained the marriageable age but since she was Devayani’s slave, she knew her life would be miserable and alone. She decided to approach Yayati. Sharmishtha asked Yayati to help her have a child. He said that Shukra would be furious since he made it very clear that Yayati shouldn’t have any relations with Sharmishtha. However, she managed to convince him by saying he was her king which made it his responsibility to ensure her happiness. Moreover, since she was Devayani’s slave, she technically belonged to him as well, and she was the same as Devayani. 

Yayati agreed. Soon, Sharmishtha conceived and gave birth to a son with beautiful features and a blue lotus complexion. When Devayani heard of this, she went to Sharmishtha and asked for details. Sharmishtha lied that a rishi gave her a boon and she didn’t commit a sin by desiring anyone. After a small conversation, Devayani was happy to let it go. Devayani had two sons – Yadu and Turvasu. Sharmistha had three sons – Druhyu, Anu, and Puru.

One day, when they were in a forest, Devayani saw the three boys and asked who they were since they looked a lot like Yayati. The boys came to him but he didn’t react, fearing Devayani. Seeing the sad boys cry and rush to their mother Sharmishtha, Devayani understood what had happened. She confronted Sharmishtha who said that she did nothing wrong. 

Devayani was upset and left to meet her father. Sukhracharya was angry when he heard the news from his daughter. Yayati tried to defend himself but Shukra cursed him to be deprived of his virility and youth and become an old man for a thousand years. When Yayati pleaded forgiveness, Shukra said he could transfer the curse to anyone who willingly bore the burden on his behalf. 

Back in the capital, Yayati called his sons for a meeting. He first asked Yadu to take on the curse. Yadu declined. The same happened with the others. Only Puru, the youngest child of Sharmishtha, volunteered to accept Yayati’s curse and let his father have years of youth. Yayati made Puru his successor and crowned him the heir. He then cursed his other sons. He said Yadu’s sons would not get a share of the kingdom. Turvasu’s lineage would become extinct with the men becoming weak and acting without morals. Druhyu’s dreams wouldn’t come true and no one in his lineage would become kings. They would have the title of Bhoja and rely on waterways for a living. Anu’s offspring would die young (as soon as they attain youth) and he would never be able to perform a yagna or a fire sacrifice. 

Yayati then blessed Puru that he would regain his youth after a thousand years and that his future generations would continue to be kings for prosperous kingdoms. Yayati became young again while Puru looked like a frail old man. Yayati spent the next thousand years enjoying his youth. However, he ensured to perform the necessary sacrifices and offered donations as expected of him. When the time ended, Yayati told Puru that he had enjoyed his life to the fullest and returned the youth to his son as promised. When Yayati made Puru his heir, many people objected. However, he declared that he had the right to choose his heir and it would be someone worthy like Puru. Installing Puru as the king, Yayati left for the forest. He attained heaven when he died. 

After many years in heaven, Yayati lost his place there due to his arrogance. This happened during his conversation with Indra who asked Yayati if he thought there was anyone equal to him in austerities. Yayati was so proud of his austerities that he said there was none. Indra said that Yayati would fall from heaven for his answer since many great men did better. However, he was suspended in the air without falling to the earth since he still had some merit left. When he was hanging midair, his grandsons (born of his daughter Madhavi and four kings) gave him each a share of their punya to help him regain his place in heaven. Yayati was also able to learn his lesson and get rid of his flaws completely. 

The four grandsons were – Vasumana, Ashtaka, Pratardana, and Sibi. 

As he fell, he first met Ashtaka who asked him why he was filling. They had a detailed conversation where Yayati taught Ashtaka about many things. Ashtaka was so happy with the knowledge that he gave away his share of space in heaven so that Yayati would regain his position. Similar conversations took place with Pratardana, Vasumana, and Sibi, who volunteered to give up their share for Yayati. 

Yayati told the four kings that they had all attained heaven for their selflessness. Then, he asked them whose sons they were and realized they were his grandsons. Yayati said that daughters and grandsons would help the parents find a place in heaven. 

The love story of Shakuntala and Dushyant (Duhshanta) has been popularized by Kalidasa. However, the version we read in the Adi Parva of the Mahabharata is different. It doesn’t include the curse of Rishi Durvasa nor does Dushyant forget his wife. However, it is dramatic in its own way and shows Shakuntala’s inner strength. 

shakuntala-dushyant

A long time ago, there lived a king named Dushyant, belonging to the Paurava dynasty. He was the emperor of the world that covered various kingdoms, lands, water bodies, mountains, etc. People lived happily and prospered under Dushyant’s rule. They loved him and felt safe under his rule. Dushyant was described as a young but well-built warrior king with a body like a diamond and skilled in using all kinds of weapons. 

Dushyant went to hunt in a forest with River Malini. He and his troop spent a few days hunting various animals. However, one day, Dushyant was deep inside the forest and thirsty. He explored the land searching for water sources and came across the most beautiful ashram he ever saw. The ashram was situated alongside River Malini and flourished with different types of plants (flowering and fruit). Birds, bees, butterflies, etc., flew around happily. Some ascetics were chanting mantras or in deep tapasya. He wanted to meet Rishi Kanva who lived at the ashram and told his troop to go back to their camp. 

Dushyant walked inside the heavenly ashram and felt refreshed. He didn’t find Rishi Kanva and called out loudly to announce his presence. A beautiful young woman stepped out of a hut to greet him. Dushyant was mesmerized by her beauty and elegance. She welcomed him to the ashram and gestured for him to sit. She then offered him water and fruits and inquired about his welfare. 

After a while, Dushyant said that he wanted to pay his respects to Rishi Kanva. Shakuntala replied that the rishi was away. Dushyant inquired about her, saying he wanted to know who she was and why she was at the ashram. Shakuntala gave him her name and replied that she was Rishi Kanva’s daughter. 

A surprised Dushyant asked how that was possible. Shakuntala explained that she was actually the daughter of Apsara Menaka and Rishi Vishwamitra. Indra had sent Menaka to disturb Vishwamitra’s tapasya. She managed to be successful and conceived a child during the affair. Menake delivered the baby and left her on the riverbank near Rishi Kanva’s ashram. The rishi found a newborn one morning and decided to adopt her. Since the child was surrounded by birds and animals, he named her Shakuntala. She had grown up at the ashram as his daughter. 

Dushyant then proposed to marry her and said he would gift his entire kingdom to her if she agreed to be his wife. He suggested they wed in the gandharva style which didn’t require lengthy rituals or mantras but was an acceptable form of marriage for the Kshatriyas. Shakuntala asked him to wait for Rishi Kanva’s return as he would officiate the wedding. 

However, Dushyant insisted that it wasn’t necessary. He explained the various forms of marriage – brahma, daiva, arsha, prajapatya, asura, gandharva, rakshasa, and paishacha. While the four forms were recommended for the Brahmins, the first six were valid for Kshatriyas. The pisacha and asura forms are not sectioned by dharma and should not be used. Hence, they could get married in gandharva style wedding and it would be official. 

Then Shakuntala said that she would agree to the wedding only if he promised to make her son his heir to the throne. Dushyant agreed right away. They were married and spent the next few days at the ashram. He left to go back to the kingdom, promising to send an army to escort Shakuntala to Hastinapura and make her his queen. 

Rishi Kanva arrived at their ashram a while after Dushyant left. Shakuntala hesitated meeting him but the rishi assured her that she didn’t do anything wrong and that he blessed their union. Shakuntala continued to live at the ashram. She delivered a healthy son with all auspicious signs on his body. The baby was big and strong, so the rishis named him Sarvadamana. When the child was three years old, Rishi Kanva told Shakuntala it was time for her to go to her husband. 

Shakuntala took her son and went to Hastinapura accompanied by some Brahmins. She sought an audience with King Dushyant and introduced the child as his son, reminding him of his promise to her. However, Dushyant refused to acknowledge her, though he remembered everything. He said he didn’t know her. 

Shakuntala was angry and sad. She controlled her anger and said that it was worthy of a king to lie and that the universe was their witness. She asked him not to disrespect her since she came to him instead of waiting as he asked her to. Pointing out to the child, Shakuntala said Dushyant needed to acknowledge his flesh and blood. 

When she talked about being Menaka’s daughter, Dushyant insulted her and even questioned the boy’s parentage. Shakuntala was beyond furious. She retorted that Menaka was one of the goddesses, and her own birth was greater than Dushyant’s. She called him an evil man for his actions and said even ants showed better character than a king like him. Finally, she said she would go away since she didn’t want to be associated with someone like him. However, one day, Dushyant would die and her son would rule the world.

As Shakuntala turned to leave, a voice spoke from heaven. It admonished Dushyant for refusing to do his duty by abandoning his wife and son. It said that he and his kingdom would suffer if he did not accept his family and that his son would become a great emperor and be called Bharata.

Dushyant then announced to everyone in the court that the voice from heaven was proof of his relationship with Shakuntala and the child. He said he didn’t want any suspicion associated with them and hence had to pretend he didn’t recognize her. Dushyant embraced his son and declared him the heir to the kingdom.

The churning of the milky ocean for amrita is one of the popular stories from the Puranas. Rishi Sauti narrated it in the Adi Parva of the Mahabharata. 

churning-the-milky-ocean

A long time ago, the devas met on the mystical Meru Mountain. The repeated wars with asuras were affecting them. Many devas were being injured or killed. Though Mount Meru had many magical herbs, they wanted a better solution, something like a one-time drink to make sure the injured healed automatically and made them immortal. After the meeting, they went to Brahma Deva with their request. He took them to Narayana who advised that they churn the milky ocean to obtain amrita. Drinking the nectar of immortality would solve their problems. 

Narayana also advised the devas to convince the asuras to join them in the process, as it was laborious. He assured them that he would ensure the amrita wouldn’t be misused. The devas first went to the milky ocean and asked permission to churn it. With advice from Narayana, they requested Sesha (Ananta) to uproot and bring the Mandara Mountain for churning. To prevent the setup from sinking, they asked Akupara, the king of tortoises for help. The majestic tortoise carried the weight of the mountain on his back. Sesha wrapped around the mountain. The devas held his tail while the asuras held his head. 

The churning began. Sesha hissed venom in the process, but the asuras could handle it. However, both sides were soon exhausted. Narayana used his powers to shower them with endless energy until they achieved the task. Slowly, different items began to rise from the milky ocean. 



The moon arose, full, bright, and soothing. Goddess Lakshmi came out sitting in a lotus flower and married Narayana. The goddess of wine, Sura Deva, rose with a jar in hand. Then rose the white horse, Ucchaihshravas. A large red ruby named Kaustubha rose and adorned Narayana’s chest. Dhanvantri, the healer of the devas, rose from the milky ocean with a pot in hand. He brought the amrita to the surface. The asuras stole the pot from him. 

As the devas were dejected, Narayani transformed into Mohini, a beautiful young woman. Mohini went in search of the asuras and tricked them into giving the pot of amrita to her. Back in heaven, Narayana distributed the amrita to the gods. However, a danava followed Mohini to heaven and licked a drop of the amrita by hiding behind some devas. Surya Deva and Soma Deva saw this and informed Narayana, who sliced the danava’s head with his chakra. However, the amrita made him immortal. The danava became two beings – Rahu, the head, and Ketu, the body. They swore revenge on the sun and moon and tried to swallow them whenever possible. However, they couldn’t hold on for long and would eventually release them. 

In the next war with the asuras, the devas could win without casualties. They asked Narayana to keep the amrita safe. He helped Indra, the ruler of heaven, safeguard the amrita with various security measures.

The wish-fulling cow, Surabhi/ Kamadhenu, the parijata tree, Airavata, a four-tusked white elephant, and the deadliest poison, Kalakuta, also rose from the milky ocean during the churning. The cow was gifted to the rishis. Indra kept Airavata, and his wife, Sachi, asked for the parijata tree. The white-winged horse was gifted to Bali. Shiva collected the poison and held it in his throat to prevent the destruction of the world. 

ruru-and-pramadvara

The love story of Rishi Ruru and Pramadvara was narrated in the Adi Parva of the Mahabharata. 

Rishi Bhrigu and his wife Puloma had a son named Chyavana. Rishi Chyavana was married to Sukanya, and they had a son called Pramati. Rishi Pramati married Gritachi and their son was Ruru. 

Rishi Ruru fell in love with Pramadvara. 

Once upon a time, there lived a Rishi named Sthulakesha who was a devoted ascetic. One day, he found a newborn at the banks of the river near his hermitage. The rishi realized that the child was the daughter of Apsara Menaka and her Gandharva lover, Vishvavasu. Menaka went back to heaven, leaving the children near the rishi’s ashram. He decided to adopt the newborn and named her Pramadvara. She grew up into a beautiful and humble girl, loved by everyone. 

Years passed. Then, one fine day, Rishi Ruru visited the Sthulakesha’s ashram and saw the young woman. He fell head over heels in love with her. Back home, Ruru took the help of his friends to convey this news to his father, Rishi Pramati. Ruru’s parents were happy and approached Sthulakesha with a wedding proposal. Soon, the marriage date for their wedding was finalized by the elders. 

A few days before the wedding, Pramadvara went into the forest to spend time with her friends. Though this was a part of her routine, that day, she unknowingly stepped on a snake. The terrified snake bit her, and the venom killed Pramadvara. Before her friends could react, she fell to the ground and lay there lifeless. 

The rishis and Brahmins who lived nearby immediately reached the spot along with Ruru and his parents. They wept at the sight of a young woman losing her life. Ruru, however, couldn’t bear to see his love in such a condition. He went deep into the forest and cried loudly. He called out to the devas to help him and said that if his practice, devotion, and ascetics were genuine and pure, the woman he loved should wake up from her death. 

Suddenly, a messenger arrived from heaven. He consoled Ruru that mortals have to die someday or another. However, the devas had given a chance for Ruru to revive Pramadvara if he was willing. Ruru said he would do anything for her. The messenger stated that Ruru had to give up half his lifespan so that it could be transferred to his love. His life would shorten but she would come back alive. 

Ruru agreed immediately. The messenger and the Gandharva king (Pramadvara’s father) went to Yama Dharmaraja (or Yamaraja) with their request. Yamaraja accepted their request and agreed to transfer half of Ruru’s years to the woman he loved. The moment he said it, Pramadvara opened her eyes and sat. Everyone around her was surprised to see this. Ruru ran and reached the spot to find his love alive and uninjured. 

The couple got married on the designated date and lived happily. However, Rishi Ruru nursed a grudge against snakes for harming his wife. He made it his job to kill snakes wherever and whenever he found them. 

Many years later, he came across a dundhuba snake (a non-venomous water snake) and wanted to kill it. However, the snake was a rishi cursed by another rishi (his friend) and requested Ruru to spare his life. When the snake found out the reason for Ruru’s anger, it said that as a Brahmin, Ruru should not take the life of living creatures in anger or for revenge. It also talked about Astika who once saved the snakes from extinction by stopping King Janamejaya’s snake sacrifice.

Ruru went to his father to find out more about the event. 

Dronacharya - Acharya Drona

Dronavadha Upaparva has sections 184 to 192. However, the discussion of the demise of Drona continues into Narayanastramoksha Upaparva. 

The versions of Drona Vadha we know come mostly from retellings in books and on the screen. While the core concept is the same, the (missing) details can make a lot of difference and bring a different perspective. Let’s see what happened in each section. We’ll follow the complete transcreation of Prof. Purushottama Lal for the details. 

Section 184 – Arjuna Lets His Soldiers Rest

This section started with Yudhistira listening to Vyasa’s advice. He gave up his plans to attack Karna (for killing Ghatotkacha) that night. However, he ordered Dhrstadyumna to attack Drona and kill him with the help of other heroes. Dhrstadyumna agreed and went to plan his strategy. On the other side, Dhuryodhana planned his next attack on the Pandavas. However, the soldiers were exhausted and barely able to keep their eyes open. After Arjuna killed Jayadratha, the battle resumed through the evening and continued into late night, resulting in Ghatotkacha’s demise. 

Arjuna saw the state of his soldiers and told them to rest until the moon rose. The Kaurava soldiers noticed this and asked Dhuryodhana and Karna for a respite. Dhuryodhana grudgingly gave them some time to rest. The soldiers praised Arjuna for being considerate and slept on the ground without even bothering to remove their armor. Here, Vyasa described the beauty of the moonrise. The soldiers woke up to resume the fight. 

soldiers resting at Kurukshetra- day 14

Section 185 – Conversation Between Drona and Dhuryodhana

Dhuryodhana lashed out at Drona for the nth time. He said the rest had made Pandavas stronger while the Kauvara army was tired. He blamed Drona for having a soft spot for his enemies and urged him to use the celestial missiles. 

Drona was angered by Dhuryodhana’s words and replied that despite his old age, he had been using all his strength to fight for him. He said that the soldiers aren’t aware of celestial missiles and that using such powerful weapons against them would be ignoble. But since Dhuryodhana is insistent, Drona would do whatever he can and continue to fight. (In Bhishma Parva, Arjuna told Yudhistira he could destroy the Kaurava army in a few hours by using the celestial missiles, but he wouldn’t do it since those weapons are not meant to be used against humans.)

Drona continued that defeating Arjuna, who could rout the Gandharvas and powerful demons, is not an easy task. This irked Dhuryodhana retorted that Drona could stand by and watch as he, Duhshasana, Karna, and Shakuni killed Arjuna that day (night). Drona simply smiled and wished him luck. He added that Dhurydhana was a fool for thinking they could kill Arjuna.

He also said, “I know you are eager to fight. Why do you want all these blameless Kshatriyas to be cut down also? You are the root of this enmity. You go and fight Arjuna if you must. Your maternal uncle, Sakuni, who is learned in Ksatriya-dharma, is here. You should order him, who is so expert in cheating at dice, to battle Arjuna. You and Karrna ecstatically and stupidly boasted in front of Dhrtarastra… Show us the truth of your words – All three of you!… You have done all that needed to be done. You have no debts. So why fear? Face Arjuna! Fight Arjuna!”

Drona left the battlefield. Dhuryodhana divided the Kaurava army into two formations to attack the Pandavas. 

Section 186 – Battle Starts on Day 15

The battle resumed when three-fourths of the night had passed. Aruna, the dawn and sun’s charioteer arrived, lightening the sky. Soon, the sun followed behind. The warriors left their weapons and armor to clean up and perform the morning pooja (and japa). Once done, they donned fresh armor and got ready for the day’s battle. Drona, with his army, went first to attack the Pandava, Somaka, and Panchala army divisions. Dhuryodhana and his army followed behind. 

On the Pandava side, Krishna advised Arjuna to keep Drona to his right and others to his left at all times. Bhima went to Arjuna and told him to do the needful and destroy the enemy. Arjuna nodded. As Krishna drove through Drona and Karna’s ranks, Arjuna wreaked havoc on their armies. 

Meanwhile, Drona was on the north side of the battlefield, butchering the Panchala army. He killed Drupada’s three grandsons and moved on to demolish the Cedis, Kekayas, and Srnjayas. Next, he killed both the old kings, Virata and Drupada, in short duels. Dhrstadyumna was devastated and vowed to end Drona’s carnage that day. The Pandava and Panchala armies attack Drona together. However, Duryodhana & his brothers, Karna, and Sakuni form a protective ring around Drona. No matter how hard they tried, the Pandava army couldn’t breach the protection. 

This annoyed Bhima, who snapped at Dhrstadyumna for not giving his best on the battlefield. He reminded the Panchala prince of his vow to kill Drona but hadn’t achieved it yet. Bhima then attacked Drona’s army and created a breach for the Pandava army to enter. 

Section 187 – Battle Progresses

The warriors were tired due to the lack of rest but continued to fight. Temper issues also arose as they were prickly and irritated. Such thick dust arose that it blocked the sunlight. The battleground had three major encounters simultaneously –

  • Duryodhana and his brothers fought the twins Nakula and Sahadeva 
  • Radha’s son Karna fought Vrkodara-Bhima 
  • Arjuna fought Bharadvaja’s son Drona

Section 188 – Drona vs. Arjuna

Dhuryodhana fought Nakula and lost, while Duhshasana fought Sahadeva. When Sahadeva killed the charioteer, Duhshasana steered his horses and continued to fight. However, he was about to lose to Sahadeva, so Karna stepped in. This made Bhima support Sahadeva, resulting in the duo (Karna and Bhima) fighting each other. Karna killed Bhima’s charioteer, so Bhima jumped into Nakula’s chariot. 

Drona rained many powerful missiles at Arjuna – Aindra, Pasupata, Tvastra, Vayavya, and Varuna missiles. Arjuna repulsed and neutralized them with his weapons. Even the gods and siddhis stopped to witness the battle between the two. Neither could outdo the other. 

Arjuna firing celestial missiles

Section 189 – Dhuryodhana vs. Satyaki

Duhsasana clashed with Dhrstadyumna, which the former lost. Seeing this, Krtavarman and three Kaurava brothers arrived to support Duhshasana. Nakula and Sahadeva came to help Dhrstadyumna. With the twins fighting the others, Dhrstadyumna rushed to attack Drona. Dhuryodhana saw this and went to intervene. Satyaki also did the same. Dhuryodhana and Satyaki came face-to-face. 

Here, Dhuryodhana uncharacteristically reminisces about their childhood friendship instead of launching an attack. He spoke about how they played together as children and said that he loved Satyaki more than his life and blamed everything on the war and greed. (One has to wonder about this sudden ‘change of heart’. Or, it could be his attempt at manipulating Satyaki and making him emotionally vulnerable. After all, Satyaki had defeated Dhuryodhana a few times on the previous days.)

However, Satyaki replied that they were on the battlefield, which is neither a sabha nor a playground. He went on to add that if Dhuryodhana loved him, he should go ahead and kill him. The duo fights a tough battle, raining countless arrows at each other. When Satyaki overpowered Dhuryodhana, Karna went to save him. Bhima didn’t like this, so he rushed to fight Karna. As the battle raged, Yudhistira ordered the Panchala and Matsya armies to join the fight. (The armies possibly spotted fighting when their kings were killed as they needed a new general to lead them.)

The armies and Bhima, with the twins, launched a fresh attack on Drona. They asked Arjuna to separate Drona from the Kaurava army to make it easier. However, Drona targeted Dhrstadyumna and went on the offensive. 

Section 190 – Celestial Message for Drona and the Lie

Despite being killed in large numbers, the Panchalas and Srnjayas continued to face Drona. However, they were also worried that none of them would be left alive if Drona continued the way he did. They also said Arjuna wouldn’t kill his guru, so the chances were bleak. Hearing the repeated murmurs, Krishna told Arjuna that they had to discard dharma for a while, as it was the only way to stop Drona. He gave the idea that Drona would stop if Asvatthaman was dead, so someone should go to Drona and lie to him. The others agreed, and so did Yudhistira, even if he was reluctant. Arjuna, however, was not convinced. Nevertheless, Bhima found an elephant named Asvatthaman, belonging to King Indravarman. He then went to Drona and shouted that Asvatthaman was dead. 

Drona was stunned for a second but recovered. He assured himself that Asvatthaman couldn’t be easily killed. Angrily, he resumed his attack on Dhrstadyumna, who retaliated. Dhrstadyumna was so fierce that everyone lost sight of Drona in the arrow shower. Drona decided he had enough and invoked the Brahma missile to eliminate the entire Panchala army at once. He even killed twenty thousand Panchala warriors and Vasudana, along with fifty Matsya heroes, six hundred Srnjayas, ten thousand elephants, and ten thousand cavalry. 

His attack was so brutal that a host of rishis, led by Havyavaha, the god of fire, approached him. Visvamitra, Jamadgni, Bharadvaja, Gautama, Vasistha, Kasyapa, and Atri came to visit him (in celestial form, visible only to Drona). Sika, Prsni, Garga, Valakhilyas, Bhrgu, Angiras, and other subtle-formed maha-rishis also followed.

They ordered Drona to stop and said, “You have fought using adharma. Your end has come. Drop your weapons, Drona, and look at us. You must not do any more cruel karma. Such behavior does not become you. Give up your weapons! Take your stand on what is eternal! Your days in the world of humans are over. With your Brahma-missile you destroyed those who had no defense against Brahma-missiles. That is not good karma lay down your weapons. Do not delay. Enough of ill deeds and bad karma! No more!”

The words confused Drona, and seeing Dhrstadyumna made him wonder if his end had come. He turned to Yudhistira and asked if his son, Asvatthaman, was dead. 

Krishna convinced Yudhistira that speaking a lie to save lives (of the army) was acceptable. Meanwhile, Bhima came to them and said that he had killed an elephant and informed Drona that Asvatthaman was dead, though Drona didn’t believe those words. He urged Yudhistira to speak the words. 

Yudhistira agreed and said, “Asvatthaman is dead!” and he added, inaudibly, “The elephant.” Yudhisthira’s chariot always sped four-fingers above the ground. But the instant he lied, his chariot’s wheels touched the ground and remained ever so. (Shows that no one can cheat the universe.)

Drona was saddened by the news. He remembered the words of the rishis and felt guilty for killing thousands of the Pandava army. 

Yudhistira's chariot

Section 191 – Drona vs. Dhrstadyumna

Seeing his chance, Dhrstadyumna launched a fresh attack on Drona. However, Drona wasn’t yet ready to give up. He tried to summon his celestial missile to retaliate, but the weapons wouldn’t materialize. He also finished all his arrows. For an instant, he thought to follow the rishis’ advice. However, he didn’t. Instead, Drona picked up his Angiras-bow of celestial make and virulent Brahma-danda arrows to fight Dhrstadyumna. He destroyed Dhrstadyumna’s flagstaff and killed the charioteer. Dhrstadyumna wounded Drona in response. Drona sliced off Dhrstadyumna’s bow and all his weapons. He used nine life-threatening arrows to attack the Panchala prince. 

Dhrstadyumna rode closer to Drona’s chariot, planning to invoke the Brahma missile. The horses of both chariots got entwined even as Drona destroyed the chariot and disintegrated the mace Dhrstadyumna hurled at him. Dhrstadyumna jumped onto Drona’s chariot with a sword, hoping to kill him with it. Drona used a spear to kill Dhrstadyumna’s horses and freed his chariot. 

Here, Dhrstadyumna jumped onto the ground and displayed twenty-one types of swordsmanship moves –

  • Bhranta-on the run fencing, 
  • Udbhranta upraised sword, 
  • Aviddha whirling sword, 
  • Apluta all these three together, 
  • Prasrta sword-tip thrust, 
  • Srta trick thrust, 
  • Parivrtta left and right thrusts, 
  • Nivrtta retreat thrust – With shield in one hand
  • Sampata thrust and parry 
  • Samudirm showing off swordplay 
  • Bharata limb-plunge 
  • Kausika unique swordplay 
  • Satvata under shield-cover thrust.

Drona continued to rain arrows on Dhrstadyumna, who used his sword to repulse them. Drona then nocked a powerful arrow to kill Dhrstadyumna. Here, Sanjaya said that ‘Acarya Drona prepared to kill the pupil who was as dear to him as his own son.

In the next Upaparva, we read many mentions of how Dhrstadyumna committed a crime by killing his guru. (Until now, there was no explicit mention of Dhrstadyumna being Drona’s student. We can presume that this development occurred during the truce years between Panchala and Hastinapura when the Pandavas were ruling Indraprastha.

Satyaki saw this and shot an arrow to slice off Drona’s bow. Satyaki wove his chariot in and out between Drona, Kripa, and Karna, giving Dhrstadyumna a chance to get to safety. Seeing him in action, Arjuna (and Krishna) focused on others attacking them. Arjuna continued to enjoy Satyaki’s prowess and asked Krishna to see how easily the warrior was controlling the enemies and keeping them in check. 

Dhrstadhuymna shocasing his swordsmanship skills

Section 192 – Drona’s Demise

Infuriated, Dhuryodhana, Karna, Kripa, and other Kaurava brothers wounded Satyaki with arrows. He continued to fight fearlessly. Yudhistira, Bhima, and the twins go to reinforce him. Yudhistira told a section of his army to advance toward Drona, who was still fighting with Dhrstadyumna. The Srnjayas did as ordered. 

Drona experienced signs of end, like the trembling of his left arm and a twitch in the left eye. Yet, he continued to fight. He wanted to die after a good fight. However, the Pandava army encircled him. He killed twenty thousand warriors and a hundred thousand elephants (we aren’t sure if he did this again or if it’s a repetition of the earlier count). He tried to invoke the Brahma missile again. 

Bhima rushed to Dhrstadyumna, who was still on the ground, and helped him into his chariot. He encouraged Dhrstadyumna to go and fight Drona, reminding him that he was born for this very purpose. The Panchala prince grabbed a sturdy bow and recommenced his attack on Drona’s army and Drona. The two of them fought again, with Dhrstadyumna neutralizing Drona’s arrows. However, Drona wounded him again. 

Bhima was annoyed. He positioned his chariot close to Drona’s and said, “If learned Brahmins, dissatisfied with their duties as Brahmins, stayed away from the fighting, no Ksatriyas would lose their lives. Ahimsa is said to be to highest dharma. Its root is the Brahmin, and you are the ideal Brahmin. Lapped in love for your son, your wife, for wealth, like an ignorant fool, you have killed so many others. You should be ashamed! For the sake of your son, you have chosen adharma. Forgetting your duties, you have slaughtered those who follow their duties. And the person for whose sake you are fighting, for whose sake you are living is sprawled on the field at the back – He is dead – You do not even know where! How can you disbelieve the word of Dharmaraja Yudhisthira?”

Drona heard Bhima and laid aside his weapons. He called out to Dhuryodhana, Kripa, and Karna and said, “I tell you this again and again: Do your very best on the battlefield. May the Pandavas favor you by not harming you. I am laying aside my weapons.” He then loudly said, “My son!” and sat in his chariot in a yogic position. 

Dhrstadyumna set aside his bow and grabbed a sword. He rushed towards Drona, who was now in deep meditation. A light rose from Drona’s body and traveled toward Heaven. There, it merged with the celestial light and disappeared. The sky suddenly seemed to have two suns and was dazzling with bright intensity. In a blink, everything was normal again. Celestial cries could be heard from above, praising Drona. Dhrstadyumna was stunned for a while, not knowing what to do.

Here, Sanjaya said that only five people witnessed this event – himself (Sanjaya), Krishna, Arjuna, Yudhistira, and Kripa. No one else knew that Drona’s light had already left the body. They saw Dhrstadyumna recover. He went and held Drona’s head by his hair, aiming for the kill. Drona did not move. 

Arjuna shouted, asking Dhrstadyumna to not kill the guru. However, Dhrstadyumna didn’t pay heed. He severed Drona’s head from the body and flung it toward Dhuryodhana’s chariot.

Drona vadha- Drona's death

Bhima hugged Dhrstadyumna and told him he would embrace the Panchala prince again after the death of Karna and the Kaurava brothers. He roared a war cry, which terrified the enemy’s soldiers. 

The Pandava army attacked and scattered Drona’s army. The Kaurava army was terrified and shocked. Unable to react quickly, they fled from the field. Even Dhuryodhana, Karna, and others fled from the field immediately.

Check out more stories from Mahabharata here, here, and here.

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Picture Credit: All images have been made on Microsoft Bing.

Saunaka Kulapati

Table of Contents (The Complete Mahabharata in Simple English)

Previous Post: Rishi Vaishampayana Sets the Stage With a Brief Story of the Pandavas

Note: In the previous post, we read a brief summary of the Pandavas’ life.

In this post, Rishi Vaishampayana informs us about the benefits of reading the Mahabharata.

Janamejaya said, “O great brahmin, after hearing your summary of the Pandavas, my thirst to hear the entire story has increased even more. Why did those great Pandavas suffer so much? Why did such strong warriors allow themselves to be persecuted by the Kurus? And why did they kill their own kin and gurus? They could not have slain Bhishmaa and Drona without a compelling reason. What was that reason? Tell me everything, O Brahmana.”

Vaishampayana replied. “O king, this history told by Krishna-Dwaipayana Vyasa, of immeasurable mental power, is very long. It consists of 100,000 shlokas. Appoint an appropriate time for its narration and I will tell you everything. But, let me first tell you what this great history contains and the benefits of hearing it.”

The person who recites the Mahabharata to others and those who listen to it attain the world of Brahma Deva. This history is holy and excellent. It is equal to the Vedas. The great Rishis also worship this history. It is considered to be a Purana.

It contains useful teachings on artha and kama and it creates the desire for moksha in one’s heart.

The learned earn wealth by reciting it to those who are liberal, truthful, and have faith. 

Great past sins can be negated by listening to this history. Just like the Sun is liberated from Rahu (after an eclipse), those who are cruel and sinful can be liberated from their sins by listening to this story. This history is itself like a mighty sacrifice that produces blessed fruits. Listening to it is a great act of propitiation.

This story is also called Jaya. It should be heard by those who want to be victorious. By hearing it, a king can conquer his foes and reign over the world. A young king should listen to this history with his queen because it will help them give birth to a heroic son or daughter who can reign on the throne after them.

Rishi Vyasa himself said that this history contains the sacred science of dharma, artha, and moksha. He composed it to do good to the world and bring fame to the high-souled Pandavas and other high-souled kshatriyas who were well-versed in all branches of knowledge. Just as this story is being recited in the present times, it will be recited in the future also.

There are some who read this history with the intention to find fault in it. Such people do not benefit from this story. However, those who read it in the right spirit will gain tremendous benefit. They will have no fear of problems or death. They will also be free of sins committed through their body, mind, or words.

This excellent, sacred, and heavenly work gives fame and long life. A person who desires religious (spiritual) merit should organise an event where brahmins can  listen to this history. Such a person gains inexhaustible merit and virtue. The person who recites this story of the various generations of the Kurus becomes purified and acquires a large family.

This history – the Bharata – is equivalent to the Vedas, and the person who has studied it may be regarded as one acquainted with the Vedas. The brahmin who regularly studies this history in the four months of the rainy season has all his sins cleansed. 

This history presents an account of the Devas, the royal sages, the sacred rishis, the sinless Kesava (Sri Krishna who was the God of the Devas), Mahadeva and Goddess Parvati. It informs us about the birth of Kartikeya who was born from the union of Mahadev and Parvati and was then raised by many mothers. It describes the greatness of brahmins and cows. 

This story is a collection of all the Srutis and is fit to be heard by every virtuous person.

The learned person who recites this story to the brahmins during the sacred lunations is cleansed of all sins, and even if such a person does not care for heaven, he reaches Brahma Deva’s world. The person who causes even a small part of this history to be heard by brahmins during a shraddha ceremony makes the shraddha inexhaustible. His pitris become ever gratified by the articles presented to them.

People commit sins every day through their senses or their mind. Some sins are committed knowingly while others are committed unknowingly. All these sins are destroyed by sincerely hearing the Mahabharata.

This history of the exalted birth of the Bharata princes is called the Mahabharata. He who understands the etymology of this name is cleansed of all sins. This history of the Bharata princes is so wonderful that it purifies the person who recites it and the person who hears it. They who have the desire to acquire virtue should hear the entire story.

Rishi Vyasa composed this history in three years. Every day, he would rise, purify himself, perform his ascetic devotions, and work on composing the Mahabharata. That’s why, brahmins should hear this history with the formality of a vow. 

It is said that the joy one gets from hearing this history is greater than the joy of heaven. This story, which is the equivalent of all histories put together, gives the listener purity of heart.

It is said that the Mahabharata has as many gems as the great ocean or Mount Meru. The virtuous person who hears this story or helps others hear it gains the fruit of the Rajasuya Yagna and the horse sacrifice.

This history is sacred and excellent and is equivalent to the Vedas. It is pleasing to the ear, it increases pleasure, cleanses the sins, and is worthy of hearing. 

O king, the person who gives a copy of the Bharata to someone who asks for it performs an action that is equivalent to gifting the entire earth with all her oceans.

O son of Parikshit, now I will recite this beautiful history composed by Krishna-Dwaipayana Vyasa. O king, whatever is contained in the Mahabharata with respect to virtue, wealth, pleasure, and liberation may be found elsewhere, but what is not contained in the Mahabharata will not be found anywhere. Such is the immensity of this history that grants virtue to those who hear it, so listen to it carefully.

Note: In the next post, we will find out how Satyavati, the matriach of the Kurus, was born from a King and an Apsara.

Table of Contents (The Complete Mahabharata in Simple English)

Next Post: Satyavati’s Birth


Gnana Saraswati temple on the banks of the Godavari river in Basar, Telangana. Many parents bring their children here for their learning ceremony called Akshara Abhyasam.

Table of Contents (The Complete Mahabharata in Simple English)

Previous Post: Names of the Snakes Who Perished in the Sacrifice

Note: This post marks the beginning of the Adivansavatarana sub-parva of the Adi Parva of the Mahabharata.

After hearing the complete account of Astika’s birth and how he saved the serpents in the snake sacrifice, Saunaka Kulapati said to Sauti, “O son, you have pleased me by narrating this wonderful and extensive history beginning with Bhrigu’s child. O son, I am very keen to listen to the history composed by Vyasa and the wonderful stories narrated by the sadasyas present at Janamejaya’s snake sacrifice. I have been told the sacrifice lasted for a long time and many stories were narrated in the intervals during the yagna. O son, tell me all those stories.”

Sauti replied, “O noble-souled one, the brahmanas discussed many topics based on the Vedas and Rishi Vyasa recited the great history called Bharat.”

Saunaka said, “I wish to hear the great history that describes the glories of the Pandavas. That history was born from the ocean-like mind of that noble rishi, Krishna-Dwaipayana Vyasa, whose soul has been purified by yoga. O son of Suta, narrate that history called the Mahabharata to me. I am very eager to hear it.”

Note: Sauti began his narration with Rishi Vyasa’s birth. The following words were spoken by Sauti to the ascetics of Naimisha forest.

Krishna-Dwaipayana Vyasa was born on an island in the Yamuna river. His mother was the virgin, Kali, and his father was Sakti’s son, Parasara. As soon as he was born, Vyasa used his will-power to develop his mental and physical faculties. He then went on to master the Vedas and their branches and all the histories. 

Many people practice asceticism, study the Vedas, adhere to vows and fasts, give birth to progeny, perform sacrifices, and yet, certain spiritual blessings stay out of reach for them. However, Rishi Vyasa easily obtained the thing that was out of reach for these people. 

This brahmana rishi, Krishna-Dwaipayana, cherished the truth. He was holy. With knowledge of the supreme Brahma, he could intuit the past. 

With this wisdom and knowledge, Vyasa divided the Vedas into four parts. 

Note: Each of the four Vedas (Rig, Yajur, Sama, and Atharva) are divided into four layers. Here, the Mahabharata is pointing to the four layers. These layers are the Samhitas, Aranyakas, Brahmanas, and Upanishads. 

The Samhitas are the most ancient layer of the Vedas. They contain mantras, stotras, and blessings. The Aranyakas contain details about rituals, ceremonies, and sacrifices. The Brahmanas contain commentaries about the rituals, ceremonies, and sacrifices. The Upanishads focus on spiritual knowledge, meditation, and philosophy.

Rishi Vyasa, the sage of sacred deeds and enormous fame, later fathered three sons: Pandu, Dhritarashtra, and Vidur in order to continue Raja Shantanu’s line.

When Rishi Vyasa found out that Raja Janamejaya was installed as the chief priest in his snake sacrifice, he and his disciples went to the sacrificial pavilion. There they saw the royal sage Raja Janamejaya surrounded by sadasyas, ritwiks, and kings from various countries. This scene reminded them of the splendour of Devaraja Indra as he sat in heaven surrounded by devas and learned sages.

When Janamejaya saw Rishi Vyasa arrive at the sacrifice, he arose with great speed and joy, along with his relatives and followers, to welcome the great rishi. After paying him due respect, Janamejaya sought approval from the sadasyas to give Rishi Vyasa a golden seat.  The sadasyas readily agreed to this noble gesture which was similar to the gesture Indra had once made to Brihaspati. 

Once Vyasa was seated on his golden seat, all the kings worshipped him according to the rites laid down in the scriptures. Then Janamejaya offered Sage Vyasa water to wash his feet and mouth. He also gave arghya` and cattle to the sage. Vyasa was pleased by everyone’s conduct. He accepted the gifts and commanded that the cattle should not be slain.

Note: Wikipedia describes ‘Arghya’ as an offering of water, Durva, flowers, and raw grain. In ancient times, arghya was given to a guest as a sign of respect and welcome.

After adoring the sage, Janamejaya bowed to his ancestor (Vyasa Muni was his great-great-grandfather) and inquired about his health. Rishi Vyasa also inquired about the king’s welfare. After that, Rishi Vyasa worshipped the sadasyas just as they had worshipped him some time back.

Janamejaya, along with all the sadasyas, folded their palms and said to Vyasa Muni, “O brahmana, you have witnessed the events that happened in the lives of the Kurus and the Pandavas. We are eager to hear that history from you. What caused the disagreement between them? These were great souls, yet why did they engage in a battle of such a great proportion? Were their minds clouded by fate? O great brahmana, tell us everything that happened in connection with these events.”

Rishi Vyasa looked at his disciple seated next to him and said, “O Vaishampayana, you have heard me narrate the story of Bharata. I would like you to narrate the entire story to the sadasyas and the chiefs assembled here.”

Vaishampayana replied respectfully, “I begin by bowing to my guru (Rishi Vyasa) with reverence and devotion and with the eight parts of my body touching the ground. I also worship with all my heart, the entire assembly of brahmanas and learned people assembled here.” 

Vaishampayana then looked at Janamejaya and said, “O king, you are fit (in mind and soul) to hear this great history. I shall recite the history called Bharata as I have heard it from my high-souled guru. O king, I will tell you why disagreements arose between the Kurus and the Pandavas. I will speak about why the Pandavas were exiled after the game of dice by the Kauravas who desired to rule the entire kingdom. I shall tell you everything, O noble king of the Bharata race.”

Note: In the next post, Rishi Vauishampayana sets the foundation for reciting the story of the Kurus.

Table of Contents (The Complete Mahabharata in Simple English)

Next Post: Rishi Vaishampayana Sets the Stage With a Brief Story of the Pandavas

The battle between devas and asuras depicted in the temple at Angkor Wat

Table of Contents (The Complete Mahabharata in Simple English)

Previous Post: Rahu Tries to Drink the Amrit by Deceit

Note: In the previous post, we read about how Narayana prevented Rahu from drinking the amrit. In this post, we will learn about the battle that ensued between the devas and asuras after the Churning of the Ocean and how the devas won the battle.

Those of you who enjoy suspense stories might have noticed a literary quality of the Mahabharata — which is, we always know what’s going to happen, however, the anticipation is in finding out how it happened and how it aligns with the thread of subtle dharma.

Soon after that, Narayana left his enchanting female form and returned to his normal form and hurled weapons at the asuras, which made them tremble. Thus, a frightening battle between the devas and the asuras began on the shores of the salt-water ocean, filling every direction with various kinds of weapons like javelins and lances.

The asuras were wounded and mangled with swords, darts, maces, and the discus. Some had their head cut off with double-edged swords, while some lay there vomiting blood, while others lay prostrate on the ground. The battleground became filled with the heads of the asuras with their golden adornments making that place look as if it was scattered with red-dyed mountain peaks.

The next day, when the Sun rose in its splendor, the battle restarted and the devas fought the asuras with bare hands, maces, and iron missiles. Cries and alarming sounds of ‘cut’, ‘pierce’, ‘hurl down’, etc were heard from everywhere.

Nara and Narayana entered the battlefield when the battle was already raging fiercely. Nara had in his hands, the celestial bow. Seeing him, Narayana invoked his own weapon – the Sudarshan Chakra (discus) which came to him from from the skies as soon as Narayana had thought about it  Thousands of asuras were devoured by Narayana’s discus – that dreadful weapon capable of destroying hostile cities.

However, even though they were assaulted with such force, the asuras were brave and strong. They withstood the attack and used their powers to rise into the sky, and from there, they threw mountains upon the devas.

Nara took his celestial bow and released gold-tipped arrows onto those mountains splitting and reducing them to dust before they could fall on the earth.

The onslaught of Nara’s arrows, Narayana’s discus, and the devas’ weapons overwhelmed the asuras. Many of them dived deep into the earth while others plunged into the depths of the ocean.

Thus, after a fierce battle, the devas finally obtained victory over the asuras. They offered proper respect to Mount Mandara and placed him once again on his base. With the nectar in their hands, the devas returned to the heavens making it resound with their shouts of victory. The devas rejoiced upon entering heaven and Indra, as well as the other deities, gave the pot of nectar to Narayana for safe-keeping.

Note: In the last few posts, we have discussed the Churning of the Ocean (Samudra Manthan) and the events after it. I want to take this opportunity to remind you that we got into this discussion because, a few posts back, Sauti had started narrating the story of Sage Kasyapa’s wives: Kadru and Vinata, and their children (a thousand snakes of Kadru and two sons of Vinata). Sauti mentioned that Kadru and Vinata saw the celestial horse (Uchchaihsravas) soon after Garuda’s birth. When the ascetics of Naimisha forest heard about Uchchaihsravas, they wanted to know how that celestial horse came into being. That’s why Sauti took a diversion into the story of Samudra Manthan because Uchchaihsravas was one of the beings that emerged when the ocean was churned.

Now that we know how Uchchaihsravas came into being, we will go back to the story of Kadru and Vinata in the next post. You might remember that Vinata had been cursed by her first son because she broke open the egg before his body was fully formed. He cursed that she would become a slave and that her second son would bring her freedom. In the next post, we will read about a bet that Kadru had with Vinata.

Table of Contents (The Complete Mahabharata in Simple English)

Next Post: The Bet Between Vinata and Kadru

Image of one of the oldest statues of Garuda on a 1st-century BCE portable pillar in Bharhut, Madhya Pradesh, India.

Table of Contents (The Complete Mahabharata in Simple English)

Previous Post: Jaratkaru’s Son Astika the Saviour of Serpents

Note: In the previous post, Ugrasrava Sauti narrated a short description of Sage Astika’s birth and how he helped his parents through his wise actions. 

In this post, the ascetics of Naimisha forest express their desire to hear the story in detail including why the Nagas were cursed.

The great sage of Naimisha forest, Saunaka Kulapati, said to Sauti, “O Sauti, narrate once more, in detail, the history of the learned and virtuous Astika. We are very curious to know more about it.”

Saunaka Kulapati continued, “O Sauti, you speak very sweetly with correct pronunciations and emphasis. We are very pleased with your speech. You speak just like your father. Do narrate this story just like your father had narrated it.”

Sauti addressed Saunaka Kulapati, “O sage, you who are blessed with the longevity of age, I shall narrate the story of Astika exactly as I heard it from my father.”

Note: Sauti begins the story from a period much before Astika’s birth. He does so to explain why the Nagas were cursed. The following words were spoken by Sauti to the ascetics in Naimisha forest.

O brahmana, in the Satya Yuga, Prajapati had two beautiful daughters called Kadru and Vinata. They both became the wives of Sage Kasyapa. The sage received much pleasure and gratification from his wives. One day, he offered each of them a boon.

The two sisters were overjoyed when they heard Kasyapa’s words. Kadru wished to have as sons a thousand splendid snakes and Vinata asked for two sons who would be greater than Kadru’s thousand in terms of strength, energy, body size, and prowess. Sage Kasyapa granted both of them what they had asked for and left for the forest. Before leaving, he asked them to take proper care of the embryos until their children were born.

After a long time, Kadru produced a thousand eggs and Vinata released two. Their maids placed the eggs carefully in warm vessels. After five hundred years, Kadru’s thousand eggs burst open resulting in the birth of her thousand snake children. 

However, Vinata became jealous of Kadru because her eggs had not yet hatched. In her impatience, she broke open one of the eggs and saw in it an embryo whose upper part was developed properly but the lower part was not yet fully developed. The unformed child became angry with its mother and cursed Vinata, in the following words, “Because you have broken this egg prematurely, you will serve as a slave. However, if you take good care of the other egg and not break it prematurely, the illustrious child who is born from it will deliver you from slavery.”

After cursing his mother, this child rose to the sky. He eventually became the charioteer of Surya – the Sun God.

This time, Vinata did not repeat her mistake. After another five hundred years, her second egg burst open, and Garuda, the serpent-eater, was born. As soon as Garuda – this lord of the birds – was born, he began to feel hungry. He left his mother, Vinata, and flew in search of the food the Divine Lord had assigned to him.

Note: I would like to point out a pattern of narration in the Mahabharata. We are first given a summary of a story and then the details. This pattern takes the form of stories within stories. This can often be confusing, so I’d like to remind you of where this particular narration started. 

Till now, we have been told that the Nagas were cursed to perish in Janamejaya’s snake sacrifice. We were also told that the Naga chief, Vasuki, had been advised to marry his sister (Jaratkaru) to a sage called Jaratkaru because their son would neutralize the curse on the Nagas.

However, Sage Jaratkaru had adopted the brahmachari way of life and was not interested in getting married. One day, while he was traveling, he came across his ancestors who were agonized by the fact that their lineage would end if Jaratkaru did not marry. The sage agreed to marry only if he found a woman called Jaratkaru and she was happily bestowed by her family as his wife. When the sage went to a forest and prayed for a wife, his prayers were heard by Vasuki who bestowed his sister in marriage to the sage. Their union gave birth to Astika – the sage who would eventually save the serpents at Janamejaya’s snake sacrifice.

At this point, we still don’t know why the nagas were cursed, what conditions led Janamejaya to perform the snake sacrifice, and how Astika saved the serpents. These stories will unravel in future posts.

Table of Contents (The Complete Mahabharata in Simple English)

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Note: In the previous post, we read about why Uttanka was angry with the serpent king, Takshaka, and how his anger caused him to go to Hastinapura to meet king Janamejaya to seek revenge on Takshaka.

With this post, we begin the Pauloma (sub) Parva of the Adi Parva of the Mahabharata.

Ugrasrava Sauti, the son of Lomaharshana, knowledgeable in the Puranas, stood before the ascetics (who were attending Saunaka Kulapati’s 12-year sacrifice) in the Naimisha forest. Having studied the Puranas with great care and devotion, he was well acquainted with them. Sauti folded his hands in front of the ascetics and said to them, “I have described the story of Uttanka who was one of the causes of King Janamejaya’s snake sacrifice. Respected sirs, what do you wish to hear now?”

The ascetics replied, “O son of Lomaharshana, we are sure you will narrate whichever story we wish to hear, but our respected teacher, Saunaka Kulapati, is not here at the moment. He is in the chamber of the holy fire. He is well acquainted with the divine stories of gods and asuras. He knows the background of humans, serpents, and gandharvas. O Sauti, he is the chief of this sacrifice. He is a capable brahmana, faithful to his vows, a lover of peace, and performs strict practices to subdue the urges of the body. He observes all the penances according to the scriptures. All of us respect him, therefore, we should wait for him to arrive and tell us which story he would like to hear.”

Sauti said, “So be it. I shall wait for the high-souled brahmin (Saunaka Kulapati) to arrive and narrate the story he asks for.”

Meanwhile, the excellent brahmin, Saunaka Kulapati, performed his duties in the fire chamber of his house. He pleased the gods with prayers and pleased his ancestors with offerings of water. After completing his rituals in the fire chamber, he returned to the place of the sacrifice where the ascetics were seated with Sauti.

The great brahmin then spoke to Sauti, “Child, in the past, your father read all the Puranas and the (Maha) Bharata with Vyasa. Have you also studied them? Those ancient records (Mahabharata and Puranas) contain the stories of the first generation of wise men. We have heard those stories from your father but would like to hear them again. The first story I want to hear is about Sage Bhrigu’s race.”

Upon hearing Saunak Kulapati’s words, Sauti said respectfully, “I have studied everything that the high-souled brahmins, including Vaishampayana, had studied. I have also learned everything my father studied.”

Sauti continued his reply to Saunaka Kulapati, “O great rishi, you are a descendant of the great race of Bhrigu which is respected by Indra and all the gods. It is respected by the rishis and Maruts. O great one, I will now tell you the story of the race of Bhrigu as it is described in the Puranas.”

Note: You might be surprised that Saunaka Kulapati did not ask Sauti to tell them the story of Janamejaya’s snake sacrifice, however, there is a reason for the delay. Uttanka was one of the causes of the sacrifice. However, there were other causes too. There was also a balancing factor to ensure that all the snakes do not get exterminated in the sacrifice. We will learn about all of these in the posts that follow.


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