The Mahabharata (2 page)

Great edicts in the text often center round the duties of a king or a commoner. Thus we have a whole parva, or part, called
Santhi
, a full volume in which Bhishma, while dying, discourses on the duties of a king for the benefit of Yudhistira. This is followed by
Anusasana
, another complete book, which is equally voluminous, detailing the importance of rituals, worship, and their proper performance. In a sense, these could be termed “asides,” but no reader of
The Mahabharata
in India would miss any part of it.

Although this epic is a treasure house of varied interests, my own preference is the story. It is a great tale with well-defined characters who talk and act with robustness and zest—heroes and villains, saints and kings, women of beauty, all displaying great human qualities, super-human endurance, depths of sinister qualities as well as power, satanic hates and intrigues—all presented against an impressive background of ancient royal capitals, forests, and mountains.

The actual physical quantum of the epic is staggering. If only a single word could be used to indicate the gist of each
stanza, the total length of such a sampling would still run to one hundred thousand words. I have omitted none of the episodes relevant to the destinies of the chief characters. I have kept myself to the mainstream and held my version within readable limits.

For a modern reader in English, one has necessarily to select and condense. I have not attempted any translation, as it is impossible to convey in English the rhythm and depth of the original language. The very sound of Sanskrit has a hypnotic quality which is inevitably lost in translation. One has to feel content with a prose narrative in story form.

For me, the special interest in this work is the role the author himself plays in the story. Vyasa not only composed the narrative, but being aware of the past and future of all his characters, helps them with solutions when they find themselves in a dilemma. Sometimes he may see into the future and emphasize the inevitability of certain coming events, making his heroes resign themselves to their fate.

In this way, at a moment when the Pandavas are all happily settled at Indraprastha, Vyasa hints to Yudhistira that he will be the total destroyer of their clan and race thirteen years hence. Yudhistira accepts this news with terror and resignation, stating, “We cannot change the circumstances that destiny decrees. But I shall do nothing to provoke anyone in any manner and practise absolute non-violence in thought, word and deed. It is the only way to meet the decrees of Fate.” This episode comes long before the gambling match which leads to the Pandavas' ruin. When the invitation to gamble comes, Yudhistira accepts it, in addition to his own partiality for the game, as a part of his policy not to displease others. When others argue fiercely with him on any matter, he always answers them with gentleness and calm.

Earlier in the story, when the Pandavas wander without
aim, they are directed by Vyasa to go to Ekavrata and then on to Panchala, where they are destined to find their bride. Throughout, the author lives with his characters, and this is the greatest charm of this work for me. Vyasa's birth itself is explained at the beginning of the epic. He was conceived in a ferry by his virgin mother, who later begot by Santanu the two brothers, the widows of the younger brother becoming pregnant through Vyasa's grace, and giving birth to Dhritarashtra and Pandu, whose sons in turn become the chief figures of
The Mahabharata.

R. K. N
ARAYAN
Mysore
,
1977

(If not otherwise indicated, the “a” is broad, as in “ah” the “th” is a soft “t” as in “thyme”; the “u” is “oo” as in “cool”; the “i” is “ee” as in “seen.”)

A
GNI
(ag' nee): God of Fire.

A
MBA
(am' ba): Princess, sister of Ambika and Ambalika, who was transformed into Sikandi, a male warrior.

A
MBALIKA
(am ba' lee ka): wife of Vichitravirya.

A
MBIKA
(am' bee ka): wife of Vichitravirya.

A
BJUNA
(ar' joo na): third son of Kunthi.

A
SWATHAMA
(as wat ta' ma): son of Drona.

A
SWINS
(as' wins): twins, minor gods.

B
AKASURA
(ba ka' soo ra): a demon.

B
HARADWAJ
(ba ra dwaj'): a sage, father of Drona.

B
HIMA
(bee' ma): second son of Kunthi.

B
HIMASENA
(bee' ma say' na): same as Bhima.

B
HISHMA
(beesh' ma): Devavratha's later name.

B
RIHANNALA
(bri ha' na la): Arjuna's assumed name in Virata.

C
HITRANGADA
(chee tran' ga da): son of Santanu by Satyavathi.

D
EVAVRATHA
(day va' vra ta): son of Santanu.

D
HANANJAYA
(da nan' ja ya): another name for Arjuna.

D
HARMARAJA
(dar ma ra' ja): Yudhistira.

D
HAUMYA
(dowm' ya): Yudhistira's chief priest.

D
HRISHTADYUMNA
(dri' shta dyoom' na): son of Drupada.

D
HRITARASHTRA
(dri ta rash' tra): son of Ambika and Ambalika through Vyasa.

D
HURVASA
(door va' sa): a sage known for his quick temper.

D
RAUPADI
(drow' pa dee): wife of the Pandava brothers; also called Panchali or Yajnaseni.

D
RONA
(dro' na): a teacher of military science and art to the sons and nephews of Dhritarashtra.

D
RUPADA
(droo' pa da): King of Panchala.

D
USSASANA
(doo sa' sa na): second son of Dhritarashtra.

D
URYODHANA
(door yo' da na): eldest son of Dhritarashtra.

D
WAITA
(dwi' ta)

D
WARAKA
(dwa' ra ka)

E
KAVRATA
(ay ka' vra ta)

G
ANDHARI
(gan da' ree): wife of Dhritarashtra.

G
ANGA
(gan' ga): Santanu's first wife.

G
HATOTKACHA
(ga tot' ka cha): Bhima's demon son.

H
ARI
(ha' ree): one of Krishna's names.

H
ASTINAPURA
(ha stee na' poo ra)

I
NDRA
(een' dra): Chief of the Gods.

I
NDRAPRASTHA
(een' dra pra' sta)

J
ANAMEJAYA
(ja na ma jay' ya): son of King Parikshit.

J
AYADRATHA
(ja ya' dra ta): ruler of Sindu, and son-in-law of Dhritarashtra.

K
AMYAKA
(kam' ya ka)

K
ARNA
(kar' na): son of Kunthi before she married Pandu.

K
HANDAVAPRASTHA
(kan' da va pra' sta)

K
ICHAKA
(kee' cha ka): General of Virata's army and brother of the Queen.

K
RIPA
(kri' pa): another guru of the young men at the court of Dhritarashtra.

K
RISHNA
(kreesh' na): eighth incarnation of Vishnu.

K
UNTHI
(koon' tee): wife of Pandu.

K
URUKSHETRA
(koo ru kshay' tra)

M
ADRI
(ma' dree): wife of Pandu.

M
ATSYA
(mat' sya)

N
AKULA
(na' koo la): one of the twins born to Madri.

N
ARADA
(na' ra da): a sage constantly on the move between all the worlds.

P
ANCHALA
(pan cha' la)

P
ANCHALI
(pan cha' lee): Draupadi or Yajnaseni; wife of the Pandava brothers.

P
ANDAVA
(pan' da va): generic title of the five brothers, sons of Pandu.

P
ANDU
(pan' doo): son of Ambika and Ambalika through Vyasa.

P
ARASAR
(pa ra' sar): a sage who begot Vyasa through Satyavathi before she married Santanu.

P
ARIKSHIT
(pa ree' ksheet): successor of Yudhistira and son of Abhimanyu.

P
ARTHA
(par' ta): another name for Arjuna.

P
ARISHTA
(pa ree' shta): a king, father of Drupada.

P
UROCHANA
(poo ro' cha na): an architect in the service of Duryodhana.

R
ADHE
(ra' day): foster-mother of Karna.

S
AHADEVA
(sa ha day' va): one of the twins born to Madri.

S
AKUNI
(sa' koo nee): uncle of Duryodhana.

S
ALYA
(sal' ya): a king, father of Madri, the second wife of Pandu.

S
AISJAYA
(san' ja ya): a commentator and a companion of Dhritarashtra.

S
ANTANU
(san' ta noo): King of Hastinapura.

S
ATYAKI
(sat ya' kee): Krishna's companion and charioteer, and supporter of Pandavas.

S
ATYAVATHI
(sat ya' va tee): daughter of a fisherman, second wife of King Santanu.

S
AUTI (SOW'
tee): narrator.

S
IKANDI
(see kan' dee): Amba.

S
URYA
(soor' ya): the Sun God.

S
USURMAN
(soo soor' man): King of Trigarta.

S
UVALA
(soo' va la): another name for Sakuni.

U
PAPLAVYA
(oo pa' pla vya)

U
TTARA
(oot' ta ra): son of Virata.

U
TTARAI
(oot' ta ri): daughter of Virata; wife of Abhimanyu, the son of Arjuna.

V
ARUNA
(va roo' na): God of Rain.

V
ARANAVATTA
(va' ra na vat' ta)

V
AYU
(va' yoo): God of Wind and Energy.

V
ASISHTA
(va see' shta): a sage.

V
ICHITRAVIRYA
(vee chee' tra veer' ya): son of Santanu by Satyavathi.

V
IDURA
(vee' doo ra): son of Ambika and Ambalika through Vyasa.

V
IKARNA
(vee kar' na): Dhritarashtra's son, who crossed over to the Pandava camp.

V
IRATA
(vee ra' ta): King of Matsya.

V
ISHNU
(veesh' noo): the Supreme God.

V
YASA
(vya' sa): son of Parasar and composer of
The Mahabharata.

V
YSAMPAYANA
(vi sam pa' ya na): narrator.

Y
AJNASENI
(ya gya say' nee)

Y
AMA
(ya' ma): God of Death and Justice.

Y
UDHISTIRA
(yoo dee' stee ra): eldest son of Kunthi.

This work opens the eyes of the world blinded by ignorance. As the sun dispels darkness, so does Bharata by its exposition of religion, duty, action, contemplation, and so forth. As the full moon by shedding soft light helps the buds of the lotus to open, so this Purana by its exposition expands the human intellect. The lamp of history illumines the ‘whole mansion of the womb of Nature.'

—Vyasa

The Mahabharata

S
ANTANU WAS THE RULER
of an ancient kingdom with its capital at Hastinapura
*
. One day while out hunting, he came upon a lovely maiden by the river and fell in love with her. He announced himself and asked, “Will you be my wife?” Being equally attracted to him, she said, “Yes, but listen carefully to what I say now. When I am married, I must be absolutely free to do what I like. At no stage should you ever question my action. I'll stay as your wife only as long as you observe this rule.” Santanu accepted the condition wholeheartedly and they were married.