Mahabharata Vol. 2 (Penguin Translated Texts) (61 page)
Read Mahabharata Vol. 2 (Penguin Translated Texts) Online
Authors: Bibek Debroy
189
The word pathya is used again.
190
The attendant, usher.
191
The attendant was of the suta class, that is, a charioteer and bard.
192
Yudhishthira’s house. Since he was in Duryodhana’s service, the attendant had no choice.
193
A reference to Duryodhana.
194
There seems to be a break in continuity in the text. The Pratikamin was Duryodhana’s servant and Yudhishthira sent one of his own instead. As a result of this summons, Droupadi came to the assembly hall.
195
Meaning Dhritarashtra.
196
The Pratikamin.
197
Duryodhana’s.
198
Duhshasana. There is a logical incoherence in the text. In what follows, Duhshasana brings Droupadi to the assembly hall. In that case, she couldn’t already have been in the assembly hall, as a result of the summons sent by Yudhishthira through his trusted messenger. Different versions and different interpolations no doubt lead to this inconsistency.
199
Dhritarashtra.
200
Duhshasana.
201
Jishnu means the victorious one and is a name for Indra, Vishnu and also Arjuna. Hari is Vishnu’s name. Nara is an ancient sage, and also means a man. The words Nara and Narayana are often used for Arjuna and Krishna respectively.
202
The Pandavas.
203
Yudhishthira.
204
Yudhishthira.
205
This probably means Dhritarashtra, though Vidura could also have been intended.
208
Sahadeva is being asked because he kept the sacrificial fire for the Pandavas.
209
Vikarna is one of Duryodhana’s brothers.
210
Drona.
213
The word used is nandana.
214
The critical edition excises some shlokas that exist in regional versions and in popular renderings of the story. Droupadi prayed to Krishna and he ensured that Droupadi wasn’t stripped.
220
Droupadi.
221
Parshata is Drupada and his son is Dhrishtadyumna, Droupadi’s brother.
222
The spirit or soul has departed from these bodies.
223
Duryodhana.
224
If Yudhishthira has been won and has no independent identity or property, he uttered a lie in staking Droupadi. On the other hand, if Yudhishthira has not been won and has independent identity and property, he uttered a lie in staking himself. In either event, he is a liar.
228
Yudhishthira.
229
Karna.
230
Karna was brought up by a suta, though he was Kunti’s son.
231
Yudhishthira.
232
Duryodhana was inviting Droupadi to come and sit on his left thigh, since the left thigh is the seat of the wife. The right thigh is the seat of daughters and daughters-in-law.
233
The expression used is
yogakshema
. Both these words have diverse meanings. However,
kshema
means preserving what has already been acquired and
yoga
means obtaining that which has not yet been acquired.
234
Duryodhana.
235
As an ill omen. The agnihotra is the maintenance of the sacred fire in a house.
236
Gandhari is Subala’s daughter.
237
Kripacharya, who was descended from Goutama.
238
Dhritarashtra. Clearly, only Bhishma, Drona, Kripa, Vidura and Gandhari understood these to be ill omens.
239
Yudhishthira and Droupadi’s son.
240
An ancient sage.
241
In the sense of objectives or directions.
242
Bhima is now speaking to Yudhishthira.
243
Arjuna.
6
Ashvatthama.
7
Though Vidura has already been mentioned by name, this means Vidura, who was the son of a vaishya woman.
8
Bhishma.
9
Vidura.
13
Yudhishthira’s.
33
The Kouravas and the Pandavas.
40
Some regional versions say
bharya
(wife) instead of the arya of the critical edition. Given the context, wives makes better sense.
41
Another name for the sacred kusa grass.
42
Parvani means the day of the full moon or the day of the new moon.
43
The Pandava kingdom.
44
Cannot be killed, is also a possible translation. But should not be killed, seems more appropriate.
45
This is specifically addressed to Duryodhana.
46
Sages. The story has been recounted in Volume 1.
47
Dhrishtadyumna.
48
Prishata is Drupada’s name.
49
From this it appears that Vidura is still describing the events to Dhritarashtra.
50
Drona.
51
Nothing happens to this instruction and there is disconnect with what happens next. The fortunate sons are the Pandavas and Vidura doesn’t go to try and bring them back. If they decide to go to the forest, Dhritarashtra is offering the Pandavas weapons, chariots and infantry. However, this doesn’t materialize. Both this chapter and the next seem to have been added on later.
55
Droupadi was in her menses.
56
Sanjaya.
5
Dhritarashtra.
6
Another name for the Ganga.
7
The sacrificial fire.
8
Yudhishthira.
9
The hour is terrible because demons are most powerful then.
12
Samkhya
is one of the six schools of philosophy, attributed to the sage Kapila. Both
samkhya
and yoga will be encountered later, in the Bhagavad Gita section. This entire section is reminiscent of the Bhagavad Gita.
13
Yoga has eight elements—yama (restraint),
niyama
(rituals),
asana
(posture),
pranayama
(breathing),
pratyahara
(withdrawal),
dharana
(retention),
dhyana
(meditation) and
samadhi
(liberation). That’s the reason the expression
ashtanga
(eight-formed) yoga is used.
14
Sacred texts that have been revealed, they have no author.
15
Sacred texts that have authors. They have been heard and memorized, and thus passed down the generations.
16
A royal sage, not to be confused with the Janaka who was Sita’s father.
17
Attachment is a more serious evil than the desire for material objects.
18
One who can see the faults of attachment, without withdrawing.
19
The thirst for material possessions.
20
The text does not state this explicitly. But this seems to be the place where Janaka’s quote ends.
21
Ascetics do not cook for themselves.
22
The grass or straw is for this.
23
The ground is for this.
24
To the guest, in the sense of paying attention to him or her.
25
Svapachas are
chandala
s or outcasts. Svapacha is sometimes translated as dog-eater, but this doesn’t follow. Unlike others, chandalas kept dogs and were accompanied by them. Svapacha can also mean someone who cooks in the company of dogs, or cooks for dogs.
26
Ten gods regarded as the sons of Vishva—Vasu, Satya, Kratu, Daksha, Kala, Kama, Dhriti, Kuru, Pururava and Madravashva. Alternatively, the food offerings on the ground are for the Vishvadevas (counted as one), Agni, Soma, Dhanvantari, Kuhu, Anumati, Prajapati, heaven, earth and Agni.
27
The mind and the five senses of hearing, touch, sight, taste and smell.
28
The way of the ancestors. Along this path, one has to be reborn.
29
The way of the gods. Along this path, one is freed and does not have to be reborn.
30
They do not have to be born again.
31
The sun-god.
32
Uttarayana
, the movement of the sun to the north of the equator, the period from the winter to the summer solstice.
33
Dakshinayana
, the movement of the sun to the south of the equator, the period from the summer to the winter solstice.
34
The moon.
35
Pungent, sour, sweet, salty, bitter and astringent.
39
The text actually says son of Aditi.
40
Actually, 109 names are mentioned, which means that one of these is an adjective rather than a proper name. But it is not possible to determine which one is the adjective.
41
One of the sun’s names, meaning one who gives light.
42
A prayer to the sun-god has been given and ends here.
43
At Yudhishthira’s prayers.
44
The critical edition excises some shlokas here. In these missing shlokas, the sun-god presents Droupadi with a copper vessel. Until Droupadi had eaten, the copper vessel would remain full and others could be fed. But once she had eaten, the vessel would become empty.
45
Yudhisthira had immersed himself in the water to pray to Surya.
46
Fruit, roots, meat and vegetables.
47
Vighasa means leftover food, or half-eaten morsels.
48
Prishata’s (Drupada) daughter, Droupadi.
49
Yudhishthira.
50
Dhritarashtra.
51
Since Dhritarashtra was blind, this means inner sight.