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Uttanka Goes to Hastinapur to Meet Janamejaya

Note: In the previous post, we read about how Indra helped Uttanka reach his teacher’s house on time and gift the queen’s earrings to Veda’s wife. Pleased with Uttanka, his teacher, Veda, gave him permission to leave and lead his life independently.

In this post, we will read about Uttanka’s continued anger toward Takshaka which led him to go to Hastinapura to seek revenge.

Uttanka left his teacher’s house after obtaining his leave. Even though Uttanka was able to give the guru-dakshina on time, he was very angry with the serpent king, Takshaka. He wanted to take revenge on the serpent. With this in mind, he proceeded toward Hastinapura to meet king Janamejaya.

Note: You may remember from a previous post that Janamejaya and his brothers were cursed by the celestial she-dog, Sarama, for harassing her son. Disturbed by the curse, the king appointed an accomplished sage called Somasrava (who could neutralize the curse) as his purohit. Soon after appointing Somasrava, Janamaejaya marched towards Takshashila to bring that region under his control.

When Uttanka reached Hastinapur, Janamejaya had won the battle in Takshashila and was on his way back to Hastinapura.

After reaching Hastinapurs, Uttanka waited for Janamejaya to return from the battle. When he saw the victorious king enter Haspinapura, surrounded by ministers on all sides, he pronounced blessings on the king in a proper manner (as would befit an emperor). After that, at an opportune moment, Uttanka spoke to the king in a melodious way with the correct accent, saying, “O best of monarchs, how is it that you spend your time like a child when another matter urgently requires your attention?”

Janamejaya also greeted the excellent brahmin respectfully and replied, “In caring for my subjects, I perform the duties of my noble tribe. What is this matter that requires my urgent attention and has brought you here?”

When the excellent king, Janamejaya, of generous heart addressed the great brahmin known for his good deeds, he replied to the monarch, “O king, the matter that demands your attention is closely related to you. Therefore please do it. The serpent king, Takshaka, was responsible for your father’s death. He bit your father and reduced him to the five elements like a tree stricken by thunder. The wicked Takshaka committed this unnecessary act because he was intoxicated with power. Not only did he bite your father, but he also caused Kasyapa, the great physician, to run back when he was coming to Hastinapura to help your father recover from the deadly bite. The time, ordained by the fates, has come for you to avenge your father’s death at the hands of that vile serpent. It is therefore your duty to burn the wicked serpent in the blazing fire of a snake sacrifice. O king, give immediate orders for the sacrifice. That way, you will avenge the death of your father and you will also do me a great favor because that wicked serpent had once obstructed me when I was doing important work for my teacher.”

Janamejaya became sorrowful about his father’s death when he heard Uttanka’s words. Furious with Takshaka, Janamejaya asked his ministers to explain to him all the details of his father’s demise. The details, narrated by Uttanka himself, caused Janamejaya to become overcome with pain and sorrow.

Note: With this post, we end the Paushya (sub) Parva of the Adi Parva of the Mahabharata. The next post begins with the Pauloma (sub) Parva of the Adi Parva of the Mahabharata.

You might recall that all the stories we have read till now were narrated by Ugrasrava Sauti (a bard) to a group of ascetics in the Naimisha forest. These ascetics had gathered to attend Saunak Kulapati’s 12-year yagna. In the next post, Sauti again asks the ascetics which story they want to hear. We’ll find out if they want to hear about Janamejaya’s snake sacrifice immediately or later.

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Next: Ugrasrava Sauti Asks the Ascetics of Naimisha Forest Which Story They Want to Hear Next

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Ending of the Parva Sangraha

Photo by Kelly Sikkema on Unsplash

Note: The last 18 posts have summarized the contents of the 18 parvas of the Mahabharata. Vyasa Muni has narrated 2 more parvas in the appendix (khita). They are known as Harivansha (containing 12000 shlokas) and Vavishya. However, a summary of these parvas has not been provided. 

Just to reiterate, eighteen akshauhinis of troops gathered for a terrible battle on the field of Kurukshetra. The intense battle lasted for eighteen days. 

It’s interesting how the number 18 keeps coming up in the Mahabharata. 18 parvas, 18 akshauhinis, and 18 days of battle. I don’t know (as yet) if there is any significance to this number. I’ll update the post if I am able to find out.

Vyasa Muni of immense intelligence has said that the Mahabharata is a treatise on artha, dharma, and kama. A person who knows the four Vedas with all the Angas and Upanishads, but does not know this history (Mahabharata), cannot be regarded as wise. 

Just as a person who has listened to the sweet sounds of a male kokila bird cannot bear to listen to the sounds of a crow’s cawing, a person who has listened to the Mahabharata cannot bear to listen to other (lesser) histories.

Just like the formation of the three worlds proceeds from the five elements (earth, water, fire air, and space), the inspiration of all poets originates in this excellent epic.

Just like the four kinds of creatures (viviparous, oviparous, born of hot moisture, and vegetables) depend on space for existence, the Puranas depend upon this epic for their existence.

Just like all the senses depend on the modifications of the mind for their exercise, all ceremonial acts and moral qualities depend upon this epic. 

Just like the body depends upon the food it has eaten, all stories of this world depend upon this epic.

Servants who desire to rise in the eyes of their employers always attend upon masters of good lineage. Similarly, all poets cherish the Mahabharata (because it is considered to be a work of nobility and good lineage).  

Just like the blessed grihasta (domestic) asrama cannot be surpassed by the three other asramas (modes of life), no poet can surpass this poem.

Note: Sauti stresses the following words as he addresses the ascetics of the Naimisha forest. They describe the benefits one can acquire by reading the Mahabharata. 

O ascetics, remove inaction from your being, and fix your hearts on virtue because virtue is the only friend you can take with you to the other world (after death). People often desire wealth and wives, but these are not permanent. People who cherish such things, however intelligent they may be, can never make these their own. They can never take their wealth and wives with them to the next world. However, the Mahabharata narrated by Ved Vyasa is unparalleled. It is sacred and virtue itself.

This epic destroys sin and produces good. It is said that the person who listens to this epic does not need to take a bath in the sacred waters of the Pushkara.

Whatever sins a brahmana may have committed during the day are released if he (truly) reads this composition in the evening. Similarly, wherever sins he may have committed during the night are released if he reads this composition at the break of dawn.

People desirous of merit often gift cattle to wise and intelligent brahmanas. However, one can acquire the same merit by reading or listening to the sacred narrations of the Mahabharata.

Note: After describing the benefits of the Mahabharata, Sauti describes the benefits of reading the summaries of the 18 parvas.

Just like the massive ocean can be crossed by those who have ships, this massive history can be read with the assistance of the summaries and this sub-parva known as the Parva Sangraha.”

With this, we end the section called the Parva Sangraha. 

Note: If you look at the table of contents, you will notice that the Parva Sangraha began with the post that described the strength of one akshauhini and ends with this post. 

In the next post, we will begin the sub-parva of the Adi Parva called the Paushya Parva.

Table of Contents

Previous: A Summary of the Svargarohana Parva

Next: The Curse of Sarama — The Celestial She-Dog

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A Listing With a Brief Outline of all the Parvas of the Mahabharata

Note: In the previous post, Sauti explained the meaning of an akshauhini to the rishis. After that, he named the eighteen parvas of the Mahabharata along with the main stories and incidents described in them.

The following words are spoken by Sauti to Saunaka Kulapati (the rishi whose yagna all the other rishis had assembled to attend in Naimisha forest).

O Saunaka, this best of narrations called (Maha)Bharata that I am telling you about right now, was formerly repeated by an intelligent disciple of Vyasa at a sacrifice ordained by King Janamejaya. 

Every story in this world depends upon the Mahabharata just like the human body depends on the feet. This epic poetry, which speaks of the highest wisdom, is greatly cherished by all the poets. The wonderful sections of this poem are full of subtle meaning and contain the wisdom of the Vedas. This history, called the (Maha)Bharata provides us with the knowledge of the Brahman.

Now, I will tell you about the various sections that constitute this narrative.

Note: The following sub-parvas are from the Adi Parva, which is the 1st parva of The Mahabharata.

The first few parvas of the Adi Parva are:

  • Anukramanika Parva.
  • Sangraha Parva.
  • Paushya Parva.
  • Pauloma Parva.
  • Astika Parva.

Among these, the Paushya, Pauloma, and Astika parvas, describe the valor and fame of various kings. These parvas are filled with wonderful words and descriptions. They contain information about various rites and mannerisms. 

Note: Next, Sauti mentions other sub-parvas, of the Adi Parva.

  • Adivansavatarana Parva.
  • Sambhava Parva (containing wonderful and thrilling incidents).
  • Jatugrihadaha Parve (in which the house of lac is set on fire). 
  • Hidimbabadha Parva (the killing of Hidimba).
  • Baka-badha Parva (slaying of Bakasura).
  • Chitraratha Parva.
  • Swayamvara (Draupadi’s swayamvara).
  • Vaivahika Parva (Draupadi’s marriage).
  • Viduragamana Parva (advent of Vidura).
  • Rajyalabha Parva (where the Pandavas acquire the Khandavaprastha region for their kingdom).
  • Arjuna-banavasa Parva (exile of Arjuna).
  • Subhadra-harana Parva (the carrying away of Subhadra by Arjuna).
  • Harana-harika Parva.
  • Khandava-daha Parva (the burning of the Khandava forest). 
  • Maya-darsana (meeting with Maya the asura architect). 

Note: The following sub-parvas belong to the Sabha Parva (which is the 2nd parva of The Mahabharata).

  • Sabhakriya Parva.
  • Mantra Parva.
  • Jarasandha Parva.
  • Digvijaya Parva.
  • Raja-suyaka Parva.
  • Arghyaviharana Parva.
  • Sisupala-badha Parva (the slaying of Sisupala).
  • Dyuta Parva (the game of dive).
  • Anudyuta (what happened after the game of dice).

Note: The following sub-parvas belong to the Vana Parva (which is the 3rd parva of The Mahabharata).

  • Aranyaka Parva.
  • Krimira-badha Parva (destruction of Krimira).
  • Arjuna-vigamana Parva (the travels of Arjuna).
  • Kairati Parva (describes the battle between Arjuna and Mahadeva who appeared in the guise of a hunter).
  • Indra-lokavigamana (Arjuna’s  journey to the regions of Indra).
  • Nalopakhyana (the story of Nala). 
  • Tirtha-yatra Parva (the pilgrimage of the wise prince of the Kurus).
  • Yaksha-yudha Parva (the death of Jatasura, and the battle of the Yakshas). 
  • Nivata-kavacha-yudha Parva.
  • Ajagara Parva.
  • Markandeya-Samasya Parva (meeting with Markandeya). 
  • Draupadi Satyabhama Samvada Parva (Meeting of Draupadi and Satyabhama).
  • Ghoshayatra Parva.
  • Mirga-Swapna (dream of the deer).
  • Then the story of Brihadaranyaka and then Aindradrumna. 
  • Draupadi-harana Parva (the abduction of Draupadi).
  • Jayadratha-bimoksana Parva (the release of Jayadratha).
  • Then the story of Savitri that illustrates the great merit of chastity.
  • The story of Rama.
  • Kundala-harana Parva (the theft of the ear-rings).
  • Aranya Parva.

Hunaman from Ramayana makes an appearance in the Mahabharata too! He meets Bhima when the latter is on a search for the Saugandhika flower Draupadi wants. Hanuman is Bhima’s older brother as they share the same father, Vayu Deva.

Note: The Vairata parva which is the 4th parva of the Mahabharata describes the stay of the Pandavas, in disguise, for a year in King Virata’s palace. It contains the following stories.

  • The entry of the Pandavas and the fulfillment of their promise to live in disguise for a year without being recognized by anyone. 
  • The destruction of the Kichakas. 
  • The Kauravas’ attempt to take King Virata’s cows.
  • The marriage of Abhimanyu with the daughter of King Virata. 

Note: Next comes the Udyoga Parva, which is the 5th parva in the Mahabharata. It consists of the following stories.

  • Sanjaya-yana Parva (the arrival of Sanjaya).
  • The sleeplessness of Dhritarashtra due owing to his anxiety.
  • Sanatsujata Parva, which contains the mysteries of spiritual philosophy. 
  • Yanasaddhi Parva.
  • The arrival of Krishna and the Bhagawat-yana Parva follows. This contains the stories of Matali, Galava, Savitri, Vamadeva, and Vainya, Jamadagnya and Shodasarajika.
  • Bidulaputrasasana.
  • Both sides muster their troops. 
  • The story of Sheta. 
  • The quarrel of the high-souled Karna. 
  • Troops of both sides march to the battlefield of Kurukshetra.
  • Among the various soldiers, the Rathis and Atirathas are numbered.
  • Duryodhana sends Uluka with a message to the Pandava camp, which angers the latter.
  • The story of Amba. 
  • Bhishma is named the commander-in-chief of the Kaurava army.

Note: The 6th parva of the Mahabharata is the Bhishma Parva. It consists of the following stories.

  • The creation of the region of Jambu, Bhumi, and the account of the formation of islands. 
  • The ‘Bhagavat Gita.
  • The death of Bhishma. 

It is in Bhishma Parva that Krishna shared the Bhagavad Gita with Arjuna and encouraged him to fight the Kurukshetra War.

Note: The 7th parva is the Drona Parva. Following are the stories included in this parva.

  • The installation of Drona.
  • The destruction of the Sansaptakas.
  • The death of Abhimanyu.
  • The vow of Arjuna to slay Jayadratha.
  • The death of Jayadratha.
  • The death of Ghatotkacha.
  • The death of Drona.
  • The discharge of the Narayana astra.

Note: The 8th parva of the Mahabharata is the Karna Parva. Kisari Mohan Ganguli’s translation simply names this parva without going into any details.

Note: The 9th parva of the Mahabharata is the Salya Parva. It contains the following stories.

  • Duryodhan immerses himself in a lake.
  • The encounter between Bhima and Duryodhana.
  • Saraswata Parva.
  • Descriptions of holy shrines.
  • Description of various genealogies.

Note: The Sauptika parva (which is the 10th parva) contains disgraceful incidents performed by the Kauravas after the war was over. This refers to the remaining Pandava soldiers being killed when they were sleeping and the wounding of the embryo in Uttara’s womb by Ashwathaman.

Note: The 11th parva is the Stri Parva. It contains the following incidents.

  • Jalapradana: the oblations of water to the manes of the deceased.
  • The wailings of the women because of the destruction and grief caused by the war.
  • Sraddha: describing the funeral rites performed for the slain Kauravas. 

Note: The 12th parva is the Shanti Parva. It contains the following incidents.

  • The destruction of the Rakshasa Charvaka who tried to deceive Yudhishthira in the guise of a brahmana. 
  • The coronation of the wise Yudhishthira. 
  • Grihapravibhaga Parva.
  • Rajadharmanusasana Parva.
  • Apaddharma Parva.
  • Mokshadharma Parva.
  • After these come the discussions known as Suka-prasna-abhigamana, Brahma-prasnanusana.
  • An explanation of the origin of Sage Durvasa.
  • The dispute with Maya asura. 

The next parva (the 13th parva) is the Anusasanika. It contains the incident of the ascension of Bhishma to heaven, followed by several other discussions. 

The 14th parva is the Ashwamedhika Parva. It contains the story of Yudhishthira’s horse ceremony and the Anugita – which are words of spiritual importance.

The 15th parva is the Ashramvasa Parva. It contains an account of the Pandavas’ meeting with the spirits of their deceased sons, followed by the arrival of Narada.

The 16th parva is the Mausala Parva. It is filled with cruel and terrible incidents (such as the death of Sri Krishna, Balarama, and the infighting within the Yadava race). 

The next parva is the Mahaprasthanika Parva which describes the journey of the Pandavas to heaven. This is the 17th parva.

Finally, comes the Purana called Khilvansa. It contains Vishnuparva (Vishnu’s frolics and feats as a child), the destruction of Kansa, and the very wonderful Bhavishyaparva (in which there are prophecies regarding the future).

The high-souled Vyasa, composed 300 parvas and organized them into 18 sections (also called parvas). The above is a brief outline of the same.

Table of Contents

Previous: The Meaning of One Akshauhini

Next: A Summary of the Adi Parva

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Benefits of Reading the Mahabharata

reading

Note: In this post, Sauti explains the benefits of reading the Mahabharata.

The study of the (Maha)Bharata is an act of worship. Those who read even a bit of this story with true belief have their sins purged away. This epic mentions devas, devarishis, and immaculate brahmarishis of good deeds. It also speaks of yakshas and great uragas (nagas). It describes the eternal Vasudeva possessing the six attributes. He is the true and just, pure and holy, the eternal Brahma, the supreme soul, the true constant light, whose divine deeds are recounted by the wise and learned. From him has arisen the non-existent and existent-non-existent universe that has within it, principles of creation, progression, birth, death, and rebirth.

The overseeing spirit of nature, which partakes of the attributes of the five elements, has also been discussed. Also discussed is Purusha, who is beyond any titles. 

The foremost yatis, who have immense power of meditation and tapas, and are exempt from common destiny, dwell in their hearts beholding an image as a reflection in a mirror. This image is also discussed in the Mahabharata.

A devoted person who has faith and lives a virtuous life, is freed from sin by reading this introduction. If such a person listens to this section being recited, he does not fall into any difficulty. The person who repeats any part of this section during the two twilights is freed from the sins they may have committed during the day or the night. This section of the epic is like truth and nectar, and this entire epic (The Mahabharata) is the most refined of all histories. It is similar to what butter is to curd or what a brahmana is to two-legged creatures or what the Aranyaka is to the Vedas.

People offer food and drink to their ancestors during shradha. However, when that offering is combined with causing even a part of this epic to be recited to the brahmanas, their offering to the ancestors increases manifold and becomes inexhaustible.

The Vedas are explained with the help of itihaas (history) and Puranas. However, the Vedas are afraid of people with half information who may misrepresent their knowledge. The learned person who recites this fifth Veda (the Mahabharata) receives many advantages. This act can cleanse many sins including the sin of harming the embryo. Reading the introduction of the epic is similar to reading the entire epic. The person who listens every day to this sacred work with reverence acquires a long life, fame, and ascends to heaven.

In ancient days, the celestials wanted to determine which among the Vedas and this epic (the Bharata) was more important. When they weighed the qualities of all four Vedas on one side and the Bharata on the other, they found that the Bharata was of greater importance in comparison to all the four Vedas with their profound mysteries. From that time, this epic has been known as the Mahabharata (the great Bharata). It is considered to be of immense importance in both the quality and depth of its content. It is said that the person who understands the true meaning of the Mahabharata is saved from all sins.

Tapa is innocent. The study of scriptures and various subjects is harmless. The rules that the Vedas prescribe for all the tribes are harmless. The acquiring of wealth through hard work is harmless. However, they become harmful and the source of evil when they are misused.

Note: I want to take this opportunity to mention a concept that I have come across in recent times. It’s called transformative reading or therapeutic reading. 

You might be surprised to know that the ancient Greeks considered Aristotle’s literature to be medicine for the soul. King Ramses of Egypt: a pharoah who lived between 1303–1213 BC, built a library that he called “House of Healing for the Soul.” 

Doctors, in the 1800s prescribed books along with medicines to their patients, and soldiers returning from World War I read books to overcome war trauma. Caroline Schroder, a researcher of this topic, added that characters from literature influence readers who identify with them.

The Auroville Mother, Sri Aurobindo’s spiritual consort, used to say that reading Sri Aurobindo’s works can cause a transformation of the entire being over a period of time. I believe this is true for any literature that is written from a higher consciousness and without doubt, The Mahabharata has been written from a state of extremely high consciousness.

Acknowledgments:

  1. Image credit: Ying Ge on Unsplash

Table of Contents

Previous: Sanjaya Consoles Dhritarashtra

Next: The Story of Samanta Panchaka

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A Very Brief Summary of the Mahabharata

Mahabharata scroll

Note: In the previous post, Sauti compared the Mahabharata to a tree. In this post, he outlines a brief summary of the Mahabharata. Sauti provides several summaries of the epic one after another, beginning with this one, with each summary going into greater detail. As a reader, I find the summaries very useful because they give me a bird’s eye view of the whole epic before it begins. Without the summaries, it is very easy to get lost in the various stories and stories within stories that adorn the Mahabharata. 

These words are spoken by Sauti to the ascetics in Naimisha Forest. He begins this summary with King Pandu.

After subduing many kingdoms with his wisdom and prowess, King Pandu left his kingdom to live in a certain forest with the Munis. He spent his time hunting animals and imbibing wisdom from the sages. One day, while hunting, he killed a stag that was coupling with its mate. The stag cursed hunter. This curse brought severe misfortune upon Pandu and it served as a warning to his sons about the correct conduct of princes. 

Because of the curse, Pandu had to abstain from having a physical relationship with his wives, Kunti and Madri. Therefore, in order to have children, his wives embraced the Gods: Dharma, Vayu, Sakra (Indra), and the Ashwin twins. The five sons, born of celestial fathers, grew up under the care of two mothers. They were also surrounded by ascetics and holy people in the sacred groves of the forest.

After Pandu died, those ascetics took the five children to King Dhritarashtra. The sons of Pandu, who had till now lived as brahmacharis with their hair tied in knots on their heads, followed the ascetics to Hastinapur. There, the ascetics addressed Dhritarashtra and said, “these are our students. They are like your sons. They are the Pandavas.” And saying this, the ascetics disappeared.

When these boys were introduced as the sons of Pandu, the distinguished citizens of the kingdom shouted with joy. The remaining citizens were divided. Some agreed that they were indeed the sons of Pandu while others disagreed. A few wondered how could they be Pandu’s sons when the latter had been dead for such a long time. 

In any case, all the citizens welcomed them to Hastinapur and said: “The family of Pandu has come to us through divine intervention! Let their welcome be announced!” 

After the voices of the citizens ceased, the invisible spirits applauded the Pandavas and caused every point of heaven to resound with their celebration. Sweet-scented flowers were showered from the sky along with the sound of kettle drums and conch shells.

Such are the wonderful events that happened upon the arrival of the young princes, who had already studied all the Vedas and several other shastras in the forest. 

In the days that followed, these princes were respected by all and resided in Haspinapur without fear from anyone.

The principal men were pleased with the purity of Yudhishthira, Arjuna’s courage, Kunti’s respectful attention to her superiors, and the humility of the twins: Nakula and Sahadeva. Everyone rejoiced in the heroic virtues of the princes.

Several years later, Arjuna obtained the virgin Draupadi (also known as Krishnaa) at her swayamvara by performing a very difficult feat of archery. After performing that difficult feat, he was greatly respected among the archers of the world. He was also respected on the battlefield, where he appeared like a sun – difficult to behold by his foes. Soon after the wedding, he vanquished all the neighboring kingdoms and tribes to help his eldest brother – Yudhishthira – perform the Rajasuya yagna.

Yudhishthira succeeded in performing the yagna with the help of Vasudeva’s wise advice and the valor of his brothers after they slayed Jarasandha (the king of Magadha) and Shishupal (the last Chedi king). 

Abundant provisions and offerings were made during the Rajasuya yagna and immense transcendent merits were acquired through it. 

Duryodhana also attended Yudhishthira’s yagna. There he saw the great wealth of the Pandavas scattered all around in the form of various offerings, precious stones, gold, and jewels. A great number of cows, elephants, and horses. Garments in exquisite textures, precious shawls, and furs. Carpets made from ranku skin. 

Duryodhan was filled with envy when he saw all this wealth. And then, when he saw the grand assembly hall of the Pandavas, built by Maya danava (the asura architect), he was inflamed with anger. He set out to wander in that assembly hall, but was confused by certain architectural deceptions, and fell into a pond of water. Bhima laughed derisively at Duryodhan when he saw him fall into the water. Sri Krishna was also present when Bhima laughed at his cousin. All this filled Duryodhan with jealousy, anger, and displeasure due to a sense of lack in comparison to the Pandavas.

Duryodhan returned to Hastinapur, with an afflicted mind filled with anger and jealousy. It caused him to become pale, ill, and listless. When King Dhritarashtra learned about his son’s condition, he consented to a game of dice between the Kauravas and Pandavas. The king gave his consent because of his affection for his son, Duryodhan. Krishna was furious when he learned about this game. However, he did nothing to prevent the disputes that arose on the day of the vile game. He ignored the unjustifiable actions of the Kauravas, but in due time, he caused all the kshatriyas to kill each other in a terrible war.

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Next: Dhritarashtra’s Lamentation

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Ugrasrava Sauti Goes to Naimisha Forest

Ugrasrava Sauti narrating the Mahabharata to Saunaka Kulapati and other sages

Om! We utter the word Jaya only after bowing down to Narayana, Nara (the most exalted human), and the Goddess Saraswati. 

Author’s Note: In the Unabridged Mahabharata, the entire epic is narrated by Ugrasrava Sauti (a bard) to the ascetics assembled in Naimisha forest in the hermitage of Rishi Saunak Kulapati. The epic begins with Ugrasrava Sauti approaching the ascetics and engaging in a conversation with them. While conversing, the ascetics ask Sauti to narrate the story of Bharata and the great war that took place at Kurukshetra. That’s how Ugrasrava Sauti begins narrating the epic.

A few more points:

  1. In the following paragraphs, the words ascetics, sages, and rishis are used interchangeably.
  2. Janamejaya was the son of King Parikshit and the grandson of Uttara and Abhimanyu. He is often referred to as a royal sage in the Mahabharata.
  3. Dwija means twice-born. The first birth is the physical birth and the second birth is spiritual.
  4. Dwaipayana-Vyasa is Rishi Ved Vyasa, the composer of the Mahabharata.

One day Ugrasrava Sauti, son of Lomaharshana, and well-versed in the Puranas, humbly approached the great sages who had participated in Saunak Kulapati’s twelve-year sacrifice in the Naimisha forest. The ascetics, keen to listen to Sauti’s marvelous stories, began to call out to Sauti as they saw him approach. Sauti was welcomed with due respect by the sages. Soon, he folded his palms and inquired about the progress of their asceticism. The ascetics offered a seat to Sauti, and after he was rested, one of the rishis asked him where he was coming from and how he had been spending his time. The ascetic wished to know everything in detail.

Location of Naimisha Forest

Note: More details about Naimisha Forest and its importance.

Sauti was well-accomplished in speech. He gave a detailed answer to the assembled sages using words and phrases that were appropriate to their way of life.

Sauti said, “I was at the snake sacrifice conducted by the royal sage Janamejaya. After the sacrifice, I wandered around visiting many sacred water bodies (lakes, rivers, etc) and holy shrines. Then I visited a place called Samantapanchaka. This place, venerated by the Dwijas, was also the site where the battle between the sons of Kuru and Pandu was fought. All the kings of the earth fought in that battle for either of the two sides. 

Keen to meet you, I came here from Samantapanchaka. O sages, all of you are like the great God Brahma to me. O greatly blessed ones, you shine in this place of sacrifice like the solar fire. You have completed the silent meditations and fed the holy fire. And now you sit here without a care in the world. O Dwijas, which stories would you like to hear? Should I tell you stories from the Puranas that contain wise words about religious duty and worldly profit? Or should I narrate to you the actions of illustrious saints and great kings?”

The rishi, who had initially addressed Sauti, answered, “The Purana first composed by the great rishi Dwaipayana-Vyasa is the most eminent narrative that exists. This Purana is highly esteemed by the Gods and Brahmarishis. Its passages have been obtained from the Vedas and possess subtle meaning in a logically combined manner. It includes subjects from several books and is presented in elegant prose. This Purana contains the essence of the four Vedas and its subtlety is clarified by other texts.”

The rishi continued, “We would like to hear that Purana. That history called Bharata composed by the wonderful sage Dwaipayana-Vyasa. That text which is known to dispel evil. We would like to hear it just as it was recited by rishi Vaishampaya at the snake sacrifice of Janamejaya.”

Having heard the rishi, Sauti said, “I bow down to the primordial being Isana who is adored by everyone. Isana is the true incorruptible one: the Brahma, perceptible, imperceptible, and eternal. Isana is both a non-existing and an existing-non-existing being. Isana is the universe and also distinct from the existing and non-existing universe. Isana is the creator of high and low. Isana is ancient, exalted, and inexhaustible. Isana is Vishnu, beneficent and beneficence itself; pure and immaculate. Isana is Hari, the ruler of all faculties and guide of all things moveable and immovable.”

Sauti continued, “I will now recite the sacred thoughts of the great rishi Vyasa, of marvelous deeds, and worshipped by everyone in this assembly. Some bards have already recited this history, some are reciting it now, and yet others will propagate it in the future. This Purana is a great source of knowledge established throughout the three regions of the world. The Dwijas know of this Purana both in its detailed and concise forms. It is a delight of the learned because it is decorated with elegant expressions, human and divine conversations, and many poetic measures.”

Table of Contents

Previous: Introduction

Next: Creation Story of the Universe as Explained in the Adi Parva

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Why Did the Assembled Monarchs try to Slay King Drupada After Draupadi’s Swayamvar?

fight after Draupadi's swayamvar

As we know, King Drupada secretly wanted his daughter, Draupadi, to marry the great archer, Arjuna. Therefore, he devised a challenge for Draupadi’s swayamvara, that could only be completed by Arjuna. The challenge was to string a very heavy bow and shoot down a mark that had been placed high up on specially erected machinery.

Powerful kings and princes had come from near and distant kingdoms to participate in the swayamvara. However, none of them were even able to string the bow, let alone shoot the mark.

Note: Karna was able to string the bow, but was restrained by Draupadi from participating in the challenge.

After everyone else had failed, Arjuna (who was disguised as a brahmana youth) got up, strung the bow in the blink of an eye, and shot down the mark with five simultaneous arrows.

King Drupada was delighted and so was Draupadi. Draupadi got up and approached Arjuna with a white robe and garland. I’ve inserted quotes from Kisari Mohan’s translation of the Mahabharata where he describes the expressions of King Drupada and Draupadi (called Krishna in the quote) after Arjuna shot down the mark.

Yudhishthira and the twins leave the swayamvara to return to the potter’s cottage.

However, the monarchs who had assembled there to participate in the swayamvara were deeply unhappy when Drupada expressed his consent to the marriage. They were kings and princes, and even though they were clearly aware of the rules of the challenge, they considered themselves superior in might and splendour to the brahmana youth who had shot down the mark. They believed themselves to be more deserving of Draupadi.

So strong was their insult and indignation that, after a brief consultation with each other, they made a collective decision to spare the brahmana youth and slay Drupada.

When Drupada saw the kings, with Karna leading them, rush towards him with arms in their hands and hostility on their faces, he was taken aback. He took a step back because he feared for his life, however, the brahmana youths (Bhima and Arjuna), comforted him and prepared to fight the assailants.

Bhima uprooted a tree with his bare hands and stood there to face the threat, while Arjuna readied himself with his bow and arrow.

As the monarchs came near, Karna rushed to fight with Arjuna, and Salya (the king of Madra), rushed to fight Bhima. Duryodhana and a few other kshatriyas had minor skirmishes with the other brahmanas in the audience.

Arjuna, who was already prepared with his bow and arrows, shot a volley of arrows at Karna. So quick and fierce was Arjuna’s attack that Karna fainted. However, he recovered quickly and fought with greater care. Both the archers enveloped each other with a shower of arrows until they became invisible to everyone. Only their words could be heard emanating from a cloud of arrows. Karna fought with all his might, but he could not defeat the brahmana. Astonished, Karna asked the brahmana to reveal his identity. However, Arjuna simply said that he was an ordinary brahmana who had been graced by his teacher in the mastery of Brahma and Paurandara weapons. Karna decided to retreat from the fight thinking that Brahma energy was invincible.

Meanwhile, not too far away, Salya and Bhima fought with their hands and legs. They punched each other with their fists and knees. Sometimes, Salya threw Bhima on the ground and dragged him, while, at other times, Bhima threw Salya on the ground and dragged him. The fight continued until Bhima lifted Salya and threw him with enormous force several metres away. Being both noble and skilled, Bhima threw his opponent with perfect dexterity so as to not hurt Salya much.

The remaining kings were alarmed when they saw Salya on the ground and Karna struck with feat (of his opponent’s Brahma energy). They realised these brahmanas were mighty warriors and decided to stop fighting. They agreed, among themselves, that kshatriyas should protect brahmanas and not fight with them.

However, everyone assembled there was curious about one thing — they wanted to know the identity of the brahmanas who had fought so valiantly.

Lord Krishna was also present there and he knew that the brahmanas were none other than Arjuna and Bhima, and he also knew the importance of keeping their identity a secret. Stepping in at the right time, he gently addressed the monarchs and convinced them that the brahmana youth had justly fulfilled the condition of the challenge by bringing down the mark and it was best for everyone to return to their kingdoms without pursuing the matter further.

The kings and princes were convinced by Krishna’s words and prepared to return to their kingdoms without asking any further questions to Drupada or the brahmanas.

Author’s Notes: I’ve read several stories about devas and asuras, and two tendencies (a similarity and a difference) have consistently stood out through these stories. Very often, both the devas and asuras, perform actions motivated by lower emotions such as greed, lust, vengeance, etc. However, a big difference between them is that when the devas are made to understand their wrong ways (usually by the trinity — Brahma, Vishnu, Mahesh), they seek forgiveness and try to make amends. The asuras, on the other hand, never (or in very rare cases) accept their mistake. Not only do they never make amends, but they usually dig in their heels and increase the intensity of their adharmic actions.

This tendency is seen in humans also — as we see it in this story, where the kings through fury and jealousy in the spur of the moment, they retreated when Sri Krishna convinced them to do so.

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Did the Pandavas Know They Were Destined to Marry Draupadi?

Did you know the Pandava brothers were told about Draupadi’s destiny to marry all of them even before they went to her swayamvara? Did you know that all the five Pandava brothers were smitten by Draupadi when they heard about her the first time?

These stories are not commonly narrated, so there is a good chance you haven’t heard of these events.

Let’s backtrack to the unabridged Mahabharata, translated by Kisari Mohan Ganguli, to find out what the Pandava brothers knew before they went to Panchala to participate in Draupadi’s swayamvara.

What a Learned Brahmana Tells the Pandavas About Draupadi

The location in Ekachakra village (West Bengal) where the Pandavas are said to have stayed after escaping from the house of lac

After escaping unhurt from the highly-inflammable house of lac at Varanavata, the Pandavas were convinced that Duryodhana and his supporters would go to any length to remove the Pandavas from their path and ensure that Duryodhan ascends the throne of Hastinapura — even if it meant slaying the Pandavas.

Duryodhana not only had powerful supporters but also had an army at his disposal. The Pandavas, on the other hand, had only each other. In such a situation, they had no option but to remain undercover until a solution presented itself. Therefore, the Pandavas and their mother, Kunti, disguised themselves as brahmanas and took up residence as guests at a brahmana’s house in a village called Ekachakra.

It was while they were in Ekachakra that another wise brahmana came to stay with their host for a few days. As was the custom, everyone worshipped the learned guest and requested him to narrate stories of his experiences while wandering in different lands. After telling them stories about various countries, kings, rivers, and shrines, the brahmana told them about Draupadi, the princess of Panchala. He told them the story of her birth — how she was born from the fire during a great sacrifice conducted by her father, Drupada. He then went on to describe her beauty and told the Pandavas that Draupadi’s father, King Drupada, was hosting a swayamvara (self-choice ceremony) in the coming days for his daughter to choose a husband.

According to Kisari Mohan Ganguli’s translation of the epic, the Pandava brothers went into a daze after hearing about Draupadi and her beauty. Here are the exact words used by Kisari Mohan Ganguli in the Adi Parva (Chaitraratha Parva subsection):

Quote from Kisari Mohan Ganguli’s translation describing how the Pandavas reacted after hearing the brahmana speak about Draupadi.

This quote shows that all five brothers were smitten by Draupadi. But there’s more.

What Ved Vyasa Tells the Pandavas About Draupadi’s Destiny

Soon after the learned brahmana left, Ved Vyasa visited the Pandavas in Ekachakra.

Ved Vyasa also spoke to them about Draupadi. He told them the story of how a maiden had received a boon from Lord Shiva that she would have five husbands in a future life. Ved Vyasa went on to tell the Pandavas that the maiden had been born as King Drupada’s daughter, Draupadi, and she was destined to have all the five Pandava brothers as her husbands.

Quoting Kisari Mohan Ganguli from the Adi Parva (Chaitraratha Parva subsection) verse CLXXI:

Ved Yasa’s words to the Pandavas at the brahmana’s house in Ekachakra

The Pandavas left for Panchala after hearing Ved Vyasa’s counsel.

The unabridged Mahabharata makes it clear that not only were all the Pandavas smitten by Draupadi, but were also informed by Ved Vyasa about their destiny to marry her, and that the marriage would bring them great happiness.

I find these stories interesting because they show us how the threads of destiny come together. They show us how the marriage was fated and how two brahmanas arrived as messengers of destiny to ensure that the Pandavas were in the right place at the right time for the fated event to occur.

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