Mahabharata: Vol. 5 (70 page)

‘“The commander
¹²⁰
said, ‘Make haste. This is the time.’ He swiftly led the Pandavas, who were always full of enterprise. Having been thus instructed, the illustrious Pandaveyas advanced towards Drona’s chariot, wishing to kill him, like swans descending on a lake. ‘Seize! Do not flee! Do not be scared! Cut him down!’ These and other sounds were heard in the vicinity of the invincible one’s chariot. Drona, Kripa, Karna, Drona’s son, King Jayadratha, Vinda and Anuvinda from Avanti and Shalya repulsed them. The Panchalas and the Pandavas were noble in their dharma. They were angry. They were difficult to counter and difficult to resist. Though oppressed by arrows, they did not withdraw from Drona. Drona became extremely enraged and released hundreds of arrows, causing a great carnage
among the Chedis, Panchalas and Pandavas. O venerable one! The twang of his bowstring and the slapping of his palms were heard in all the directions. They were like the sound of thunder and caused fright among many of the Pandavas.

‘“At this time, having slain the powerful samshaptakas, Jishnu arrived at the spot where Drona was crushing the Pandus. He had crossed many whirlpools made out of arrows and giant lakes made out of blood. Having crossed them and having killed the samshaptakas, Phalguna showed himself. He was the accomplisher of deeds. He was like the sun in his energy. The one with the monkey on his banner was seen to be radiant in his energy. He had dried up the ocean of the samshaptakas with the rays of his weapons. Pandava now scorched the Kurus, like the sun at the destruction of a yuga. All the Kurus were burnt by the energy of Arjuna’s weapons, like a comet that has arisen and destroys all beings at the end of a yuga.
¹²¹
Elephants, horses, rathas and warriors were struck by the thousands of arrows released by him and oppressed by these arrows, discarded their weapons and fell down on the ground. Some wailed in lamentation. Still others roared. Slain by Partha’s arrows, some fell down, deprived of their lives. Remembering the vow of warriors, Arjuna did not kill the warriors who had fallen down, or were falling down, or were retreating. Most of the Kurus were shattered and, devoid of their chariots, were in retreat. They called upon Karna for protection. On discerning the lamentation and the cries for refuge, Adhiratha’s son assured them that they need not be frightened and advanced in Arjuna’s direction. He was foremost among all the Bharata rathas and was the one who brought delight to all the Bharatas. He was supreme among those who knew about weapons and he invoked the agneya weapon. A mass of blazing arrows was released by the one who wielded a blazing bow. But Dhananjaya repulsed that mass of arrows with his net of arrows. Weapon was countered by weapon and these arrows preserved life.

‘“Dhrishtadyumna, Bhima and maharatha Satyaki approached Karna and each pierced him with three swift arrows. Radheya countered Arjuna’s weapon with his own shower of arrows. He then used three tufted arrows to sever the bows of those three. With their weapons gone, those brave ones were like snakes without venom. They hurled javelins from their chariots and roared like lions. Those javelins hurled from their arms were immensely forceful. Those mighty javelins were like snakes and blazed. They descended towards the chariot of Adhiratha’s son. But Karna severed them with three swift arrows and powerfully shooting arrows at Partha, roared. Arjuna pierced Radheya with seven swift arrows. With three sharp arrows, he then killed Karna’s younger brother. Partha killed Shatrunjaya with six arrows. As Vipatha stood on his chariot, he severed his head with a broad-headed arrow.
¹²²
While the sons of Dhritarashtra looked on, Kiriti single-handedly killed the three, who were foremost among the brothers of the son of the suta. Bhima leapt down from his chariot, like Vinata’s son.
¹²³
With a supreme sword, he killed the fifteen who were guarding Karna’s flank. He then again ascended his chariot and grasped another bow. He pierced Karna with ten arrows and his charioteer and horses with five. Dhrishtadyumna grasped a supreme sword and a lustrous shield. With these, he killed Chandravarma and Pourava Brihatkshatra. Panchala then ascended his chariot and grasped another bow. In that battle, he pierced Karna with seventy-three arrows and roared. Shini’s descendant grasped another bow that was like Indra’s weapon in its radiance. He pierced the suta’s son with sixty-four arrows and roared like a lion. With two broad-headed arrows that were released well, he severed Karna’s bow. He again pierced Karna in the arms and the chest with three arrows. Radheya was about to be submerged in the ocean that Satyaki represented. At this, Duryodhana, Drona and King Jayadratha rescued him. Dhrishtadyumna, Bhima, Subhadra’s son, Arjuna himself, Nakula and Sahadeva began to protect Satyaki in that battle.

‘“Thus the extremely terrible battle between those on your side and that of the enemy raged. It was destructive of all archers. They were prepared to give up their lives. Infantry, chariots, elephants and horses fought with elephants, horses, chariots and infantry. Chariots fought with elephants and infantry, chariots fought with infantry and chariots fought with elephants. Horses fought with horses, elephants with elephants and chariots with chariots. Infantry was seen to be engaged with infantry. Thus did that extremely fierce battle continue and it caused delight to flesh-eating creatures. Those great warriors were without fear and this extended Yama’s kingdom. Many men, rathas, horses and elephants were killed there by elephants, rathas, horses and infantry. Elephants were killed by elephants, rathas by armed rathas, horses by horses and large numbers of infantry by infantry. Elephants were slain by rathas, giant horses by the best of elephants, men by horses and horses by the supreme of rathas. Tongues were lolling out. Teeth and eyes were gouged out. Armour and ornaments were shattered. Destroyed, they fell down on the ground. There were many others who were struck down by the best of warriors. They fell down on the ground with fearful visages. They were mangled and crushed by the feet of horses and elephants. They were severely hurt and wounded by the wheels of chariots and hooves. It brought delight to carnivorous beasts, birds and flesh-eaters. There was a terrible carnage of people there. Those extremely strong ones were angry. Using the utmost of their energy, they sought to kill each other. When the strength of both sides was severely diminished, they glanced towards each other, their bodies drenched with blood. The sun was stationed above the mountain on which it sets. O descendant of the Bharata lineage! The armies retreated to their respective camps.”’

The sixth volume completes Drona Parva and features the deaths of Abhimanyu, Jayadratha, Ghatotkacha and Drona. The Narayana weapon is released at Arjuna, following which Bhagadatta is killed. Some of the most ferocious fighting in the Kurukshetra war takes place in Drona Parva, specifically, in this volume. At the close of this volume, the war is virtually over and Karna assumes the mantle of commander-in-chief after Drona’s death.

The Mahabharata: Volume 6
will be published in November 2012
.

Carving time out from one’s regular schedule and work engagements to embark on such a mammoth work of translation has been difficult. The past tense should not be used, since only 50 per cent of the road has yet been traversed. Sometimes, I wish I had been born in nineteenth-century Bengal, with a benefactor funding me for doing nothing but this. But alas, the days of gentlemen of leisure are long over. The time could not be carved out from professional engagements, barring of course assorted television channels, who must have wondered why I have been so reluctant to head for their studios in the evenings. It was ascribed to health, interpreted as adverse health. It was certainly health, but not in an adverse sense. Reading the Mahabharata is good for one’s mental health and is an activity to be recommended, without any statutory warnings. The time was stolen in the evenings and over weekends. The cost was therefore borne by one’s immediate family, and to a lesser extent by friends. Socializing was reduced, since every dinner meant one less chapter done. The family has first claim on the debt, though I am sure it also has claim on whatever merits are due. At least Suparna does, and these volumes are therefore dedicated to her. I suspect Sirius has no claim on the merits, though he has been remarkably patient at the times when he has been curled up near my feet and I have been translating away. There is some allegory there about a dog keeping company when the Mahabharata is being read and translated.

Most people have thought I was mad, even if they never quite said that. Among those who believed and thought it was worthwhile, beyond immediate family, are M. Veerappa Moily, Ashok Desai, Pratap Bhanu Mehta and Laveesh Bhandari. And my sons, Nihshanka and Vidroha. The various reviewers of the earlier volumes have also
been extremely kind. Incidentally, I wouldn’t have been able to do it without Vaman Shivram Apte. When he compiled the student’s Sanskrit dictionary more than a hundred years ago in Pune, I am certain he had no idea that it would be used so comprehensively to translate the Mahabharata.

Penguin also believed. My initial hesitation about being able to deliver was brushed aside by R. Sivapriya, who pushed me after the series had been commissioned by V. Karthika. And then Sumitra Srinivasan became the editor, followed by Paloma Dutta. The enthusiasm of these ladies was so infectious that everything just snowballed and Paloma ensured that the final product of the fifth volume was much more readable than what I had initially produced.

When I first embarked on what was also a personal voyage of sorts, the end was never in sight and seemed to stretch to infinity. Now that 50 per cent is over (and 10 per cent more is in the pipeline), the horizon can be seen. And all the people mentioned above have had a role to play in this journey.

Published by the Penguin Group
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Penguin Books Ltd, Registered Offices: 80 Strand, London WC2R 0RL, England

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First published by Penguin Books India 2012

Translation copyright © Bibek Debroy 2012

Cover design by Nitesh Mohanty

All rights reserved

ISBN: 978-01-4310-017-1

This digital edition published in 2012.
e-ISBN: 978-81-8475-681-4

¹
Brahmana is a text and also the word used for the highest caste.

²
A class of religious and philosophical texts that are composed in the forest, or are meant to be studied when one retires to the forest.

³
The six Vedangas are
shiksha
(articulation and pronunciation),
chhanda
(prosody),
vyakarana
(grammar),
nirukta
(etymology),
jyotisha
(astronomy) and
kalpa
(rituals).

⁴
Religion, duty.

⁵
Wealth. But in general, any object of the senses.

⁶
Desire.

⁷
Release from the cycle of rebirth.

⁸
Krishna or Krishnaa is another name for Droupadi.

¹
Shikhandi also belongs to the lineage of the Panchalas.

²
The word used is
tata
. This means son, but is affectionately used towards anyone who is younger or junior.

³
Ceremony where a lady chooses her own husband from assembled suitors.

⁴
However, viryashulka is not the same as a svayamvara. Svayamvara is a ceremony where the maiden herself (
svayam
) chooses her husband (
vara
) from assembled suitors. Viryashulka is when the maiden is offered to the suitor who shows the most valour (
virya
),
shulka
meaning price.

⁵
Dasha
is a slave or a servant and is a term used for shudras. However, dasha is also used for fishermen and Satyavati was the daughter of a fisherman.

⁶
Because she was dark, Satyavati was also known as Kali.

⁷
Varana
means elephant and Varanasahrya is another name for Hastinapura.

⁸
The aranyakas are specific sacred texts, composed in the forest (
aranya
) and meant to be studied there.

⁹
Meaning Bhishma.

¹⁰
Hotravahana was Amba’s maternal grandfather.

¹¹
Parashurama.

¹²
If Bhishma does not listen to Parashurama that he should take Amba back.

¹³
Sages.

¹⁴
Gandharvas are celestial musicians and semi-divine.

¹⁵
Apsaras are celestial dancers who serve Indra, sometimes regarded as wives of gandharvas.

¹⁶
Though not explicitly stated, this is clearly Bhishma speaking again.

¹⁷
Akritavrana.

¹⁸
There is a minor inconsistency, since Akritavrana is being addressed. However, Bhishma is repeating the conversation to Duryodhana.

¹⁹
Another name for Hastinapura,
gaja
meaning elephant.

²⁰
A respectful offering made to guests, consisting of honey and curd.

²¹
Bhisma. Jahnavi is another name for Ganga.

²²
As a woman.

²³
Indra.

²⁴
The supreme soul, brahman or
paramatman.

²⁵
They are so powerful that they pass through the bodies.

²⁶
The inferior dharma of remaining with Bhishma against her wishes and the superior dharma of going to Shalva.

²⁷
Parashurama’s tone was conciliatory.

²⁸
The five types of weapons are
mukta
(those that are released from the hand, like a
chakra
),
amukta
(those that are never released, like a sword),
muktamukta
(those that can be released or not released, like a spear),
yantramukta
(those that are released from an implement, like an arrow) and
mantramukta
(magical weapons unleashed with incantations). When four types of weapons are mentioned, the mantramukta category is excluded.

²⁹
Parashurama was the son of Jamadagni. Jamadagni was killed by King Kartavirya Arjuna. In consequence, Parashurama exterminated kshatriyas from the earth twenty-one times. This blood created a lake in Kurukshetra and Parashurama offered oblations to his father there.

³⁰
Ganga.

³¹
Siddhi
means accomplishment. Siddhas are semi-divine species who have attained these superhuman accomplishments or faculties.

³²
Celestial singers.

³³
Ganga was brought down from heaven by Bhagiratha and is called Bhagiratha’s daughter, Bhagirathi.

³⁴
Hastinapura.

³⁵
Shiva.

³⁶
There is a conversation within a conversation, because Sanjaya is recounting the story to Dhritarashtra.

³⁷
The mother of the Vedas is a reference to the metres Gayatri, Savitri and Sarasvati.

³⁸
That is, thrice the distance an arrow can travel.

³⁹
A specific type of arrow named
bhalla
, with a broad head.

⁴⁰
Tree with red blossoms.

⁴¹
The sun.

⁴²
Divine weapon named after Vayu, the wind god.

⁴³
Divine weapon named after guhyakas, semi-divine species who were companions of Kubera.

⁴⁴
Divine weapon named after Agni, the fire god.

⁴⁵
Divine weapon named after Varuna, the god of the ocean.

⁴⁶
Goruta is a measure of distance equal to two
krosha
s. It is so named because it is the distance from which a cow’s (
go
) bellow can be heard.

⁴⁷
They did not fall down on the ground.

⁴⁸
Prayuta
(million),
arbuda
(one hundred million),
ayuta
(ten thousand),
kharva
(ten trillion, or a very large number) and
nikharva
(billion).

⁴⁹
The text says arrows, though Parashurama actually hurled twelve spears.

⁵⁰
Kartavirya Arjuna was the king of Haihaya.

⁵¹
The word used is
vishikha
, a special type of arrow. Vishikhas were minute arrows, without feathered tufts.

⁵²
Arshtishena is a sage (rajarshi) whom the Pandavas visited, such as in Section 35 (Volume 3). While he could have also arrived to witness the battle, there is no obvious reason for Arshtishena to be mentioned here. Though the Mahabharata never makes it clear, Arshtishena could have been Shantanu’s elder brother, Devapi, who resorted to the forest. But there is no connection between Arshtishena and Parashurama. Some non-critical editions do not mention Arshtishena, but ancestors. It does make sense for Bhishma to show obeisance to his ancestors.

⁵³
Thousands of gifts and stipends.

⁵⁴
Rahu.

⁵⁵
Vishvakarma is the architect of the gods. Prajapatya can be interpreted as another name for the weapon, or as a weapon that is associated with (or used) by Prajapati (Brahma). Prasvapan means something that puts one to sleep.

⁵⁶
Sambodhana means calling or addressing. In this context, it thus means a weapon that awakens someone by calling him up.

⁵⁷
When it is summoned mentally.

⁵⁸
Suggesting that it was large.

⁵⁹
There is destruction at the end of an era, with an all-encompassing fire. The weapon is being compared to something at the time of destruction, such as the fire.

⁶⁰
Divine weapon named after Brahma.

⁶¹
Because Bhishma had voluntarily withdrawn the weapon and in a way, Parashurama had been defeated.

⁶²
Ourva’s son was Richika, Richika’s son was Jamadagni and Jamadagni’s son was Parashurama. So Ourva, Richika and Jamadagni had arrived. They were descended from Bhrigu. Bhrigu’s son was Chyavana and Chyavana’s son was Ourva.

⁶³
When Jamadagni was killed by Kartavirya Arjuna.

⁶⁴
Nara and Narayana are ancient rishis, Nara is identified with Arjuna and Narayana with Krishna.

⁶⁵
Brahma.

⁶⁶
The word used is tata.

⁶⁷
The word used is tata.

⁶⁸
This has been translated as the name of a hermitage. But it could also be a reference to the Vatsa kingdom, located at the confluence of the Ganga and the Yamuna.

⁶⁹
Meaning Parashurama and the lake in Kurukshetra.

⁷⁰
Because she became a river.

⁷¹
There is an Amba River in Maharashtra, but that doesn’t fit.

⁷²
The word used is tata.

⁷³
Obtained through austerities.

⁷⁴
Probably signifying that the mind is calm and is not agitated or angry.

⁷⁵
Shiva has a bull on his banner.

⁷⁶
Mahadeva, Kapardi and Vrishadhvaja are Shiva’s names. Mahadeva means the great god. Kapardi means the one with matted hair and Vrishadhvaja means the one with the bull on his banner.

⁷⁷
This doesn’t make sense. There was no enmity between Drupada and Bhishma. However, the plural ‘our’ is used in the text, not ‘mine’. So this could be a reference to Drona and Drupada’s enmity with Drona. However, Drupada had already obtained Dhrishtadyumna to ensure Drona’s death.

⁷⁸
Parshata is Drupada’s name.

⁷⁹
Meaning Shiva.

⁸⁰
Shiva.

⁸¹
The text doesn’t actually mention the name. It has been inserted here for the sake of clarity.

⁸²
Literally, fair in complexion.

⁸³
Shiva’s.

⁸⁴
The capital of Panchala. Later known as Kampilgarh and Koil. Now known as Aligarh.

⁸⁵
Shikhandi.

⁸⁶
To Hiranyavarma.

⁸⁷
Both
hiranya
and
kanchana
mean gold or golden. Hiranyavarma and Kanchanavarma are synonyms.

⁸⁸
Hiranyavarma.

⁸⁹
Hiranyavarma.

⁹⁰
The word means the son of a shudra mother and a kshatriya father. It is applied for a steward or charioteer.

⁹¹
This part of the conversation was happening in public.

⁹²
Yakshas are semi-divine species and companions of Kubera, the god of treasure.

⁹³
Demi-gods similar to the yakshas, companions of Kubera.

⁹⁴
Kubera.

⁹⁵
The text uses the word Hemakavacha, translated as golden (
hema
) armour (
kavacha
). This has the same meaning as Hiranyavarma, so Hemakavacha can also be interpreted as a proper name.

⁹⁶
Hemavarma has the same meaning as Hiranyavarma.

⁹⁷
To Drupada.

⁹⁸
Arghya.

⁹⁹
Back to the marital state.

¹⁰⁰
Kubera is described as Naravahana, because he has a man (
nara
) as his mount or vehicle (
vahana
).

¹⁰¹
Kubera was in the air, in his celestial vehicle or
vimana.

¹⁰²
The son of Vishrava, Kubera.

¹⁰³
The word used is tata.

¹⁰⁴
Kubera. Kubera was the son of Vishrava and Vishrava was the son of Pulastya.

¹⁰⁵
The word used is tata.

¹⁰⁶
A ratha is a great warrior.

¹⁰⁷
The word used is tata.

¹⁰⁸
Lokapala
s. The guardians (
pala
) of the worlds (
loka
) are eight in number—Indra, Vahni (Agni), Yama, Nairrita, Varuna, Maruta, Kubera and Isha (Ishana). Sometimes, Vayu is listed instead of Indra.

¹⁰⁹
Ashvatthama.

¹¹⁰
Illusion.

¹¹¹
Bhishma, the son of a river.

¹¹²
Yudhishthira.

¹¹³
Kripa.

¹¹⁴
Shiva disguised as a hunter. This has been described in Section 31.

¹¹⁵
Literally, Vedanta means the end of the Vedas and is identified with the philosophy of the Upanishads.

¹¹⁶
Satyaki.

¹¹⁷
Since Kuru was a common ancestor, the Pandavas can also be referred to as Kouravas.

¹¹⁸
After death.

¹¹⁹
Drona.

¹²⁰
This can also be translated as towards the back of Kurukshetra.

¹²¹
A yojana is a measure of distance and is between eight and nine miles.

¹²²
Two separate words are used in the text for courtesans,
ganika
and
vara
. These are synonyms. Some non-critical versions read
chara
(spy) instead of vara. Chara should probably be right.