One day, while hunting, Janamejaya noticed the hermitage of a famous rishi called Srutasrava. This rishi had a son called Somasrava who was engaged in deep ascetic practices and devotion.
Janamejaya bowed to the famous rishi, Srutasrava, with the desire to appoint the rishi’s son as his purohit. After bowing, Janamejaya said to the rishi, “O possessor of six attributes, please allow your son to be my purohit.”
The rishi answered:
“O Janamejaya, my son who is accomplished in the Vedas and has the full force of my asceticism was born from the womb of a female snake that had drunk my vital fluid. He can help you obtain pardon for all offenses except for offenses committed against Lord Shiva. However, my son has a particular habit. If a brahmana asks him for something, he is sure to grant it to the brahmana. If you can accept and put up with this habit, then you may appoint him as your purohit.”
Janamejaya accepted the condition and returned to Hastinapur with Somasrava.
In Hastinapur, he informed his brothers that Somasrava was their purohit and that any demand made by him should be fulfilled without any questions.
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This post marks the beginning of the Paushya Upa-Parva of the Adi Parva.
King Janamejaya (son of Parikshit) had three brothers: Srutasena, Ugrasena, and Bhimasena. All four of them were seated at the sacrifice on the plains of Kurukshetra.
While they were seated, a dog happened to wander by that very place. This dog was the child of Sarama – the celestial she-dog. Janamejaya’s brothers got irritated at the presence of the dog and harassed it until it left that spot. Consequently, the dog left that place and ran to its mother, crying in pain.
When Sarama saw that her child couldn’t stop crying, she asked her little one: “Why are you crying so much? Who has beaten you?”
The little dog replied, “I have been harassed and beaten by the brothers of Janamejaya.”
“Surely, you must have done something wrong. That is why they beat you,” Sarama told her child.
“I have not done anything wrong. I have not touched the sacrificial butter with my tongue. I have not even cast a glance at it.” The little dog replied.
Sarama was greatly distressed when she heard that her child was beaten for no reason. She immediately went to the place of the sacrifice and said to Janamejaya in anger: “My son did not commit any fault. He neither touched the sacrificial butter with his tongue nor did he look at it. When did you beat him?”
Janamejaya and his brothers unable to give a valid reason, remained silent.
Sarama, who was still angry at the injustice done to her son, cursed them saying: “Because all of you have beaten my son without any reason, evil will come upon you when you least expect it.”
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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.
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The 18th parva of the Mahabharata is an extraordinary parva of celestial incidents. It is known as the Svargarohana Parva. This parva has 209 shlokas (verses).
On their ascent up the Himalayas, Draupadi and four Pandavas (Bhima, Arjuna, Nakula, and Sahadeva) passed away, leaving Yudhishthira to complete the remainder of the ascent alone.
At one point Yudhishthira noticed a celestial car that had come to fetch him. However, he refused to get in the car without the dog who had faithfully accompanied him on his journey.
The dog was none other than Dharma – the God of justice. Pleased with Yudhishthira’s steady adherence to virtue, he showed Yudhishthira his true form and asked Yudhishthira to get into the celestial car that would take him to heaven.
On the way to heaven, Yudhishthira was first shown hell. There Yudhishthira felt a lot of pain. He also noticed that Draupadi and his brothers were in hell. They were lamenting under the discipline of Yama.
After that, the God of Dharma and Indra showed Yudhishthira the region appointed for sinners.
Finally, Yudhishthira left his human body by taking a dip in the celestial Ganges and attained residence in the heavenly regions where he lived in joy, respected by Indra and all the other Gods.
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The 17th parva of the Mahabharata is the Mahaprasthanika Parva. This parva has 320 shlokas (verses) divided into 3 sections.
This parva begins with the five Pandavas and Draupadi leaving their kingdom and beginning the great journey to the Himalayas called the ‘Mahaprasthanika’.
On their way, they reached a place called the sea of red waters. On the shores of the sea, they met Agni. Arjuna worshipped Agni and returned his famous bow, Gandiva, to Agni.
Note: You may remember that the bow was given to Arjuna by Agni when Arjuna had helped the latter devour the Khandava forest with his flames.
As they ascended the Himalayas, Draupadi and four of the Pandavas dropped dead one after the other, leaving Yudhishthira alone on the journey. However, Yudhishthira being the son of Dharma continued his journey alone without looking back at his deceased family.
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The 16th parva of the Mahabharata is called the Mausala Parva. It is a parva of painful incidents. This parva contains 320 shlokas divided into 8 sections.
The Mausala Parva describes how the Vrishni race met its end and the impact this painful event had on Arjuna.
The brave warriors of the Vrishni race, who bore as trophies several scara on their bodies from all the battles they had fought, were compelled by the fates to drink alcohol and behave in a way that incurred the wrath of a brahmana. This brahmana cursed them, as a result of which they killed each other with eraka grass. It seems surprising that warriors could slay each other with grass, but such was destiny that blades of eraka grass became fatal and thunderous weapons in their hands.
In the fight that ensued, Balarama and Krishna caused the extermination of their race. However, after the destined actions were performed, they themselves had to succumb to the path laid out by the all-destroying time and breathed their last with the rest of the Vrishni warriors.
Arjuna went to Dwaraka upon hearing the sad news. After performing his maternal uncle Vasudeva’s funeral, he saw several heroes of the Vrishni race lying dead in the place they had been drinking. Arjuna also cremated the great Krishna, Balarama, and other main members of the Vrishni race. These events left a deep impact on Arjuna’s mind.
After creating the dead, Arjun returned to his kingdom with the survivors of the Vrishnis – the women, children, the aged, and other people. This journey back to his kingdom too was filled with difficult events. They faced a major calamity, Arjuna’s bow (Gandiva) was disgraced, and so were his celestial weapons.
Witnessing so many unhappy events, and being unable to protect the remaining Vrishnis, Arjuna became depressed. He lost all sense of hope and meaning in life. Seeing Arjuna’s state, Vyasa Muni advised him to meet Yudhishthira.
The parva ends with Arjuna asking Yudhishthira’s permission to leave worldly life and adopt the sanyasi’s way of living.
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The 15th parva of The Mahabharata is called Asramvasika Parva. This parva contains 1506 shlokas divided into 42 sections.
In this parva, Dhritarashtra and Gandhari accompanied by Vidura, left Hastinapur and retired to the forest.
The virtuous Kunti also left her sons’ palace to join Dhritarashtra, Gandhari, and Vidura in their journey to the forest.
Through the grace of Vyasa Muni, Dhritarashtra was able to meet (in the forest) the spirits of his children, grandchildren, and other princes who had perished in the war. This meeting helped Dhritarashtra overcome his sorrow, after which he and Gandhari acquired the highest fruit of their earthly merits.
The wise Vidura, who had always been on the side of Dharma, also attained the most meritorious state.
The learned Sanjaya (the son of Gavalgana), who was also the most skilled minister of the Kuru court, attained the blessed state.
The parva ends with sage Narada informing Yudhishthira about the extinction of the Vrishni race. This was the race, Sri Krishna belonged to.
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The Aswamedhika Parva is the 14th parva of The Mahabharata. This parva contains 3320 shlokas (verses) divided into 103 sections.
The battle was over and the Pandavas had established their noble rulership.
This parva begins with the excellent story of Samvarta and Marutta.
After that is the event where the Pandavas discover a golden treasure.
This is followed by the birth of Parikshit who was revived by Krishna after being burnt by Ashwattham’s celestial weapon in Uttara’s womb.
This is followed by Yudhishthira conducting the Ashwamedh yagna and releasing the sacrificial horse.
Arjuna followed the horse and battled with any prince who seized it.
One of the princes who seized the horse was Arjuna’s son with Chitrangada (king of Manipur’s daughter). This son, whose name was Vabhruvahan, was more than a match for Arjuna, and the battle that followed proved to be highly risky for Arjuna.
The Ashwamedhika Parva ends with the story of the mongoose when the horse-sacrifice was performed.
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The 12th parva of The Mahabharata is the Shanti Parva.
This parva contains 14,732 shlokas (verses) divided into 339 sections.
Yudhishthira felt depressed after the war. He mourned the death of his family members: granduncles, uncles, cousins, teachers, and so many loved ones who had perished in that terrible war. He was overcome with a sense of gloom and helplessness at the loss.
In this state, Yudhishthira approached Bhishma and various rishis for guidance. In response, Bhishma, who was still on the bed of arrows, explained various systems of duties to Yudhishthira. These systems contained teachings worthy of kings who sought such knowledge.
Bhishma explained the contextual nature of duties in relation to specific times and circumstances. He also explained the reasons for specific duties and actions.
Bhishma also spoke about the mysteries of final liberation (moksha).
The person who understands these teachings attains complete knowledge of everything that is worth knowing.
By understanding these, a person attaineth to consummate knowledge.
This parva is considered to be the favorite parva of wise people.
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Note: The Stri Parva is the 11th parva of The Mahabharata. It’s the parva where those who lost their loved ones in the war, feel and express intense sorrow.
This parva has 775 shlokas (verses) divided into 27 sections.
The Stri Parva begins with Dhritarashtra of prophetic eye asking to hug Bhima with the intention of crushing him. However his plan was foiled by Krishna who put an iron statue, instead of Bhima, in front of the blind king. Dhritarashtra crushed that statue.
Then Vidura consoled the greatly disturbed king with wise words about the moksha.
After Dhritarashtra felt calmer, he and the ladies of the house went to the battlefield.
What followed was the uncontrollable crying of the ladies who had lost their loved ones in the battle.
On the battlefield, Gandhari and Dhritarashtra were overcome with so much anger that they list their consciousness.
The kshatriya ladies saw the heroes: their sons, brothers, and father’s lying dead on the battlefield. Gandhari was overcome with such immense wrath when she saw her dead sons and grandsons, that Krishna had to step in to pacify her.
Then all the deceased kings were cremated with due rites by Yudhishthira the virtuous.
Then, water was offered to the souls of the deceased princes. At this moment, Kunti revealed that Karna was her son.
Whoever reads this parva is moved to sorrow and tears.
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Note: The 10th parva of the Mahabharata is called the Sauptika Parva. It’s the parva of ignoble incidents.
This parva has 870 shlokas (verses) divided into 18 sections. The Sauptika Parva contains within it another parva called the Aishika parva.
The great charioteers, Kirtivarman, Kripa, and Ashwattham went to the battlefield in the evening after the Pandavas had left. There, they saw Duryodhana laying down with his thighs broken and covered in blood.
Upon seeing Duryodhana in such a state, Ashwatthaman, who was known for his terrible anger, vowed to kill Panchalas, Pandavas, and all their allies. He promised to not take off his armour until his foes were vanquished.
After making the promise to Duryodhana, the three warriors entered a huge forest and sat under a banyan tree at night. There, they saw an owl killing several crows one after the other. When Ashwattham, whose heart was already filled with anger, saw this, he immediately decided to slay the sleeping Panchalas to avenge his father’s death at the hands of Drishtadyumna.
When he approached the entrance of the Pandava camp, he saw a huge and dangerous looking rakshasa guarding the camp. He tried using his weapons on the rakshasa guard, but when his attacks proved futile, the son of Drona worshipped Lord Shiva to pacify the rakshasa. With the rakshasa pacified, the three warriors entered the Pandavas’ camp and slew all the sons of Draupadi, the Panchalas including Drishtadyumna, and all the Pandavas’ allies. Everyone in the camp perished that night except the five Pandavas and Satyaki. They were saved because they followed Krishna’s advice.
When Draupadi learned about the deaths of her father, brother, and sons, she was so distressed that she decided to end her life by fasting.
Bhima, of terrific strength, moved by Draupadi’s words, immediately took his mace and chased after Drona’s son.
Drona’s son got scared when he saw a furious Bhima chasing him. Out of fear and also motivated by fate, he discharged a celestial weapon at Bhima, uttering the words, “This is for the destruction of all the Pandavas.” Krishna immediately neutralised those words by saying, “This shall not be.” Immediately after that, Arjuna neutralised the weapon by discharging another weapon at it.
Seeing Ashwattham’s wicked intentions, both Krishna and Vyasa Muni cursed him. An angry Ashwattham also responded by pronouncing curses on them.
This parva ends with the Pandavas removing the jewel from Ashwattham’s head, after which they boasted of their success and gave the jewel to the grieving Draupadi to reduce her sorrow.
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