BOOK 1. Adi Parva.
1 a. Vyasa originally composed the Mahabharata in 24,000 slokas and the wise call just this number the great Bharata. However, later, the Poet composed another Mahabharata, 600,000 verses long. Of these, 300,000 slokas the Devas know, 150,000 the Pitrs know, the gandharvas know 140,000 and 100,000 are known in the world of men. The present retelling is based on the version of 100,000 verses, but probably amounts roughly to the core of 24, 000 slokas.
Vyasa divided the 100,000 slokas into 18 major Parvas.
1. Adi Parva: This is divided into 227 sections and contains 8,884 slokas.
2. Sabha Parva: This has 78 sections and 2,507 slokas.
3. Aranyaka Parva: 269 sections, 11,664 verses.
4. Virata Parva: 67 sections, 2,050 slokas.
5. Udyoga Parva: 186 sections, 6,698 slokas.
6. Bheeshma Parva: 117 sections, 5,884 slokas.
7. Drona Parva: 170 sections, 8,909 verses.
8. Karna Parva: 69 sections, 4,964 slokas.
9. Salya Parva: 59 sections, 3,270 slokas.
10. Sauptika Parva: 18 sections, 870 slokas.
11. Stree Parva: 27 sections, 775 slokas.
12. Shanti Parva: 339 sections, 14, 732 slokas.
13. Anushasana Parva: 146 sections, 8,000 slokas.
14. Aswamedhika Parva: 103 sections, 3,320 slokas.
15. Asramavasika Parva: 42 sections, 1,506 slokas.
16. Mausala Parva: 8 sections, 320 slokas.
17. Mahaprasthanika Parva: 3 sections, 320 slokas.
18. Swargarohanika Parva: 6 sections, 209 slokas.
(The totals given by Ganguli do not add up to 100,000!)
b. The Adi Parva.
This abridged Mahbaharata begins with the latter part of the Sambhava section of the Adi Parva. The Anukramanika, Sangraha, Paushya, Pauloma and Astika sections, with which the original text actually opens, have been left out; so, also, have several other chapters/sections throughout the book, for the sake of reducing it to a readable length.
2. We begin our story with the story of King Shantanu of the Kurus. The original text begins with a detailed description of the Mahabharata and its parvas and several other legends: of creation, the birth of the Devas and Asuras, of the nagas and Garuda and the amrita, various sages, Utanka, Bhrigu, Chyvana and Astika; of a battle between the Devas and the Danavas; of Rishi Kashyapa and the Naga Takshaka; of Shakuntala and King Dushyanta; of a snake sacrifice; the birth of countlesss demons into the world as human kshatriyas and kings; of Nahusha and Yayati; the lineage of Puru, of which family tree the Kurus of Hastinapura were a branch. Until, we come to the time when Shantanu was king. This fascinating preamble is some 200 pages long. These pages are between 525 & 550 words long.
3. The names of Dhritarashtra's son, in the order of their birth are:
Duryodhana, (Yuyutsu*, who was not Gandhari's son, but a Vaishya woman's and wasn't one of the pot-born hundred), Dusasana, Duhsaha, Duhsala, Jalasandha, Sama, Saha, Vinda, Anuvinda, Durdarsha, Subahu, Dushpradarshana, Durmarshana, Durmukha, Dushkarna, Vivimsati, Vikarna, Sala, Satwa, Sulochana, Chitra, Upachitra, Chitraksha, Charuchitra, Sarasana, Durmada, Durvigaha, Vivitsu, Vikatanana, Urnanabha, Sunabha, Nandaka, Upanandaka, Chitravana, Chitravarman, Suvarman, Durvimochana, Ayobahu, Mahabahu, Chitranga, Chitrakundala, Bhimavega, Bhimabala, Balaki, Balavardhana, Ugrayudha, Bhima, Karnaka, Karnakaya, Dridayudha, Dridavarman, Dridakshatra, Somakirti, Anudara, Dridasandha, Jarasandha, Satyasandha, Sada, Suvak, Ugrasravas, Ugrasena, Senani, Dushparajaya, Aparajita, Kundasayin, Visalaksha, Duradhara, Dridahasta, Suhasta, Vatavega, Suvarchas, Adityaketu, Vahvashin, Nagadatta, Agrayayin, Kavachin, Krathana, Kunda, Kundadhara, Dhanumudra, Ugra, Bhimaratha, Virabahu, Alolupa, Abhaya, Raudrakarman, Dridaratha, Anadhrishya, Kundalabhedin, Viravi, Dhirgalochana, Pramatha, Pramathi, Dirgharoma, Dirghabahu, Mahabahu, Vyudhoru, Kanakadhvaja, Kundasi and Virajas. Besides, these 100 sons, Dhritarashtra and Gandhari had a daughter, Dussala.
(Some names here—these are from Kisari Mohan Ganguli's full-length prose translation, using both the Bombay and Bengal Sanskrit texts—seem to be repeated. Also, more than one name is shared by other kings and princes who appear during the Great War. It is hard to say if they refer to the same person or persons.)
4. Some of the kings at Draupadi's swayamvara, apart from Dhritarashtra sons are: Dandadhara, Sahadeva (Jarasandha's son), Jayatsena, Meghasandhi, Virata and his sons Sankha and Uttara, Vardhakshemi, Susharma, Senabindu, Suketu and his sons Sunama and Suvarcha, Suchitra, Sukumara, Vrika, Satyahridi, Suryadhwaja, Rochamana, Nila, Chitrayudha, Agsuman, Chekitana, Sreniman, Samudrasena's son Chandrasena, Vidanda, Dana, Paundraka, Vasudeva, Kalinga, Tamralipta, Pattana, Shalya's sons Rukmangada, Rukmaratha, the Kuru Somadatta and his three sons Bhrui, Bhurisrava and Sala, Sudakshina, Kamboja of the Purus, Brihadbala, Susheana, Sivi son of Usinara, Patcharanihanta, the king of Karusha, Balarama, Krishna, Samba, Charudeshana, Pradyumna, Gada, Akrura, Satyaki, Uddhava, Kritavarman, Prithu, Viprithu, Viduratha, Kanka, Shanku, Gavehsana, Asvaha, Aniruddha, Samika, Sarimejaya, Vatapi, Jhilli, Pindaraka, Usinara, Bhagiratha, Brihadkshatra, Bahlika, Srutayus, Uluka, Kaitava, Chitrangada, Suvangada, Vatsaraja, the king of Kosala, Sishupala and many more.
5. Janamejaya asks Vaisampayana why Agni wanted to consume the Khandava vana. This is the story that Vaisampayana tells.
Once, in ancient times, there was a king called Swetaki, whose power rivaled Indra's own. On earth, there was none to match his strength, intelligence and his generosity. Swetaki performed the five great yagnas and gave munificent gifts to the brahmanas of the world. Indeed, that king's heart was always set upon sacrifices and charity—so much so, that his priests grew weak from performing his ceaseless yagnas, their eyes were afflicted by the smoke issuing constantly from the yagna kunda and they left.
However, they sent other ritviks to him, so he could complete the sacrfice that he had already begun. Hardly a few days passed, when Swetaki decided to undertake yet another yagna, one that would last a hundred years. But he could find no priest who would conduct the sacrifice for him.
Swetaki, his family and friends began to assiduously court the brahmanas in his kingdom, with fulsome praise and priceless gifts. Yet, they refused to perform the yagna that king of measureless energy wanted. Now Swetaki lost his temper and cried, 'Brahmanas, if I were a sinner, or lacked reverence for you, you would be justified to refuse to perform my yagna. I wait on you even as a slave, I give you the most generous gifts and still you refuse to do as I ask. If you persist in this enmity, I shall be forced to seek out other brahmanas who will undertake my sacrifice.'
The wornout brahmanas replied in some annoyance, 'Rajan, your yagnas are interminable. We are exhausted, officiating at your sacrifices and we beg you not to pester us to sit over this one. We advise you to seek Rudra's help to fulfil the sacrifce you plan. Only he can help you!'
Hearing the censure in the voices of his priests, the king grew angry and decided that he would seek Rudra's help. He went to Mount Kailasa and began an intense taapsya there. He kept the most severe vratas, mainly living on just fruit and roots and often never eating at all. For six months, Swetaki stood with his arms raised heavenward, unmoving, even like a tree or a stone column planted in the ground.
Siva appeared before that tiger among kings, in a mass of glory. Gravely, calmly, the God said, 'I am pleased with your tapasya. Ask me for any boon.'
Swetaki prostrated before Siva and replied, 'Most illustrious Lord, whom the three worlds worship, help me complete my yagna. Help me yourself, O God of gods!'
Siva smiled, 'We Gods do not help at sacrifices. Yet, since your have sat in such austere tapasya, I will make an exception for you—but on one condition.'
'Anything, Lord,' said Swetaki.
'King of kings, if for twelve years, observing brahmacharya and perfect dhyana, you pour libations of ghee into a sacred fire, without a moment's interruption, I will do what you ask.'
Swetaki went back to his kingdom and did as Siva asked. Twelve years later, he returned to Kailasa and stood before Maheswara again. Siva glowed to see the king. He said, 'I am pleased with your devotion. Yet, only a brahmana may fruitfully assist you at your yagna. In the world, there is such a brahmana, who is my own amsa. His name is Durvasa and he will help you perform your sacrifice. Go back to your city and make all the preparations for your great yagna.'
Swetaki did as he was asked, collecting everything needed for the yagna and then he went back to Rudra. The king said, 'Mahadeva, all is ready for the yagna. I beg you, let me be installed as yajaka tomorrow.'
Rudra summoned Durvasa Muni. He said to the sage, 'Durvasa, this is Swetaki, best of kings. Best of brahmanas, I command you to help him complete his sacrifice.'
Durvasa said to the Lord, 'So be it.'
The sacrifice began at the proper time and was duly completed. Receiving their bounteous gifts from the king, the brahmanas left, as did the other guests. Now, Swetaki entered his palace again.
However, during the first vow Swetaki kept in Siva's name, Agni Deva had drunk clarified butter, without a moment's interruption, for twelve years. Sated, Agni dare not drink any more ghee from any other yagna. He grew pale, lost his brilliant color and did not shine as he did before. The Fire God had no appetite from the excess of those twelve years. He wasted away and fell sick.
As he felt his energy wane dreadfully, Agni Deva sought Brahma's counsel. He went to Brahmaloka that the worlds worship and stood weakly before the Creator upon his splendorous throne.
The Fire God said, 'Pitamaha, I drank too much ghee during Swetaki's 12 year vrata to Lord Rudra. I still feel glutted and connot imbibe a drop more. Lord, look how I have waned in strength and splendor. Only you can help me regain my natural power and glory.'
Brahma replied, smiling, 'For twelve years you fed on a river of ghee being poured down your throat. Anyone must fall sick after such excess. Do not despair, O Agni, you will regain your former light and strength. The time has come and you shall feed again and be well again.'
'How is that, Sire?' Agni Deva asked.
'Do you remember how, once, you consmed the Khandava vana on earth at the behest of the Devas? The forest has grown again and teems with fell plants, trees and creatures. When you have consumed all of them and drunk the fat and blood of every vile species, you will have your old splendor back. Fly, Agni and devour the Khandava vana and your sickness will vanish and you shall be yourself again.'
Agni Deva, also called Hutasana, flew to the Khandava prastha. There he blazed forth in wrath and, helped by Vayu, the Wind, began to consume the dark forest. The denizens of the jungle did their best to put out Agni's conflagration—hundreds of thousand of elephants fetched water from the rivers, lakes and streams and sprayed it copiously over the flames. Great hooded serpents, also in thousands, spat water over Agni's fire, from their many mouths. Every creature of the forest joined the effort and soon the fire was extinguished.
Seven times, Agni attempted to consume the Khandava vana and each time the creatures of the jungle foiled him. Most of all, Indra helped them, sending down lashing showers to quench Agni's fiercest flames. In frustration and his sickness uncured, Agni flew back to Brahma and told the Pitamaha what had transpired.
Brahma thought a moment, then said, 'The ancient ones, Nara and Narayaa, have been born into the world to serve a great mission of the Devas and to purify the earth. Go and seek their help. For, if they are with you, even Indra shall not prevent you from devouring the Khandava vana today. Look: they are in the evil forest today. Agni, fly!'
Thus, the Fire God came to Krishna and Arjuna.
6. Abhimanyu, scourge of his enemies, had his name because he was fearless and fierce. Arjuna begot him on Subhadra as fire by rubbing a sami twig, during a yagna. When Abhimanyu was born, Yudhishtira gave ten thousand cows and countless gold to worthy brahmanas. Quickly, the radiant child became a favorite of his uncle Krishna and the other Pandavas, too.
Krishna himself performed the rituals of infancy and Abhimanyu grew like the Moon waxing during the bright fortnight. He learnt the Vedas and Arjuna taught him archery and the use of weapons, both mundane and celestial, which comprise four branches and ten divisions.
Exceptionally powerful, he also learnt the art of repulsing the astras of enemies. Rapidly, he was Arjuna's equal and his fleetness of hand at the longbow was exceptional. Arjuna would look at his son and be as glad as Indra when he looked at Arjuna.
Upon his handsome body, Abhimanyu bore every auspicious mark and sign. His shoulders were wide as a bull's, his face was like 'the hood of a snake' and bright as a full moon. He was proud as a lion and mighty as an elephant in rut when he wielded his bow. His voice was deep as a bass drum or the rumbling of thunderheads.
Yudhishtira's son by Draupadi was called Prativindhya because he could withstand the wepons of an enemy even like the Vindhya mountains.
Bheema's son Sutasoma was born after Bheema performed a thousand yagnas to Soma Deva. Arjuna's son by Panchali was called Srutakarman because he was born when Arjuna returned from his exile, during which he performed many remarkable feats.
Nakula's son Satanika was named after a Rajarishi of old in the Kuru line.
Sahadeva's son was named Srutasena because he was born under the constellation of Kartikeya, who is the Senapati of the devas.
BOOK 2. Sabha Parva.
1. When Gandhari comes to Hastinapura to marry Dhritarashtra, several of her brothers come with her, including Shakuni. There is some sort of altercation with the Kuru hosts and Bheeshma and others have the Gandhara prines incarcerated. They are given just enough food to keep them alive and all of them will soon die of starvation. They decide among themselves to give all their portions of food to just one brother—Shakuni—so he will live and perhaps take revenge one day on the Kurus.
This is what happens. The other brothers die of starvation, Shakuni survives and returns to his father's kingdom, with his brothers' ashes and bones.
Later, he comes back to Hastinapura and ingratiates himself with Duryodhana, who was not born when the tragedy occurred. But all the while, Shakuni plots revenge, stoking Duryodhana's envy and hatred for the Pandavas at every opportunity.
Most important—when the game of dice takes place between Yudhishtira and Duryodhana, the dice Shakuni uses are made not of ivory but his dead brothers' bones! They have occult powers and his brothers' spirits influence the way they roll.
BOOK 3. Vana Parva.
1. The 108 names of the Sun are:
Surya, Aryaman, Bhaga, Twashtri, Pusha, Arka, Savitri, Ravi, Gabhastimat, Aja, Kala, Mrityu, Dhatri, Prabhakara, Prithibhi, Apa, Teja, Kha, Vayu, Soma, Brihaspati, Sukra, Budha, Angaraka, Indra, Vivaswat, Diptanshu, Suchi, Sauri, Sanaischara, Brahma, Vishnu, Rudra, Skanda, Vaisrava, Yama, Vaidyutagni, Jatharagni, Aindhna, Tejasampati, Dharmadhwaja, Vedakarttri, Vedanga, Vedavahana, Krita, Treta, Dwapara, Kali, Kala, Kastha, Muhurta, Kshapa, Kshana, Samvatsarakara, Aswattha, Kalachakra, Vibhavasu, Purusha, Saswata, Yogin, Vyaktavyakta, Sanatana, Kaladhyaksha, Prajadhyaksha, Viswakarma, Tamounda, Varuna, Sagara, Ansu, Jimuta, Jivana, Arihan, Bhutasraya, Bhutapati, Srastri, Samvartaka, Vanhi, Sarvadi, Alolupa, Ananta, Kapila, Bhanu, Kamada, Sarvatomukha, Jaya, Visakha, Varada, Manas, Suparna, Bhutadi, Sighraga, Prandharana, Dhanwantari, Dhumaketu, Adideva, Aditisuta, Dwadasatman, Aravindaksha, Pitri, Matri, Pitamaha, Swargadwara, Prajadwara, Mokshadwara, Tripistapa, Dehakarti, Prasanatman, Viswatman, Viswatomukha, Characharatman, Sukshmatman and Maitreya, the merciful.
(The list in Ganguli's translation contains 112 names! Obviously, some of these names refer to other Gods and heavenly bodies, as well. In some manner, we might suppose, at their root, they are also names of the Sun. Often, Siva and Vishnu share names in the Puranas.)
Yudhishtira's prayer to the Sun is given in some detail, as well:
'You are, O Sun, the eye of the universe, the soul of all corporeal life, the origin of all things, the embodiment of the all the punya of the sages. You are the refuge of the samkhyas, the support of the yogins, a door without bolts, the sanctuary of those that seek moksha. From compassion, you illumine and sustain the earth. Brahmanas that know the Veda adore you with the proper hymns. The rishis worship you. Wanting boons from you, siddhas, charanas, gandharvas, yakshas, guhyakas and nagas follow your blazing chariot through the sky. The thirty-three devas, Upendra, Mahendra and the Vaimanikas all found grace by worshipping you. Offering you garlands of mandara flowers, the vidyadharas had their desires fulfilled. The guhyas and the seven orders of the pitrs, human and divine, all adored you before they became superior beings., as did the vasus, marutas, rudras, sadhyas, marichipas, valikhilyas and the siddhas. Nothing in the seven realms, including Brahma's, is past your understanding. No other being owns your lustre and energy. All light exists in you, indeed you are the lord of light. The five elements dwell in you, as do all intelligence, knowledge, asceticism and the occult siddhis. Viswakarman fashioned the nave of Vishnu's Sudarshana Chakra using your energy.
In summer you draw out the moisture from the earth along your searing rays and all her beings and return this as rain during the monsoon. Not fire, homes, or warm clothes keep away the cold as your rays do. Your rays light the thirteen mahadwipas of the earth. If you did not rise, the world would be blind and virtue would die. Then, none could pursue dharma, artha, kama and moksha. Your grace enables the 4 varnas to perform their dharma.
Those that know cosmic time, say that you are the beginning and the end of each day of Brahma—every one a thousand yugas. You are the lord of the manus and their sons, of man and the universe, o the manvantaras and their sovereigns. When the time of the apocalypse arrives, your wrath ignites the fire Samvartaka, which consumes the three worlds. The many-hued clouds that then fetch the pralaya, the deluge, are born from your mystic rays, from Airavata and the vajra. Making yourself twelve suns, you again drain the twelve seas.
You are Indra, Vishnu, Brahma and Prajapati. You are Agni and the subtle mind. You are the Lord and the eternal Brahman. You are hamsa, Savitri, Bhanu, Ansumalin and Vrikshapi. You are Vivaswan, Mihira, Pusha, Mitra and Dharma. Thousand-rayed, you are Aditya, Tapana, Martanda, Arka, Ravi, Surya, Saranya, Divakara, Suptasaspti, Dhumakesin and Virochana.
You are swift as thought, the dispeller of darkness, who owns the golden steeds. He that worships you humbly on the sixth or seventh day of the moon receives the grace of the Devi Lakshmi. All your bhaktas are delivered from every danger, sufferings and sickness.
Lord of all food, grant me an abundance of food to feed my brahmanas and my guests, with reverence. I also bow to those that have taken refuge at your feet—Mathra, Arna, Danda, Asani, Kshuva and the rest. I bow to Kshuva, Maitri and the other mothers of all beings. Let them deliver me from my predicament.'
(This roughly was Yudhishtira's prayer to Surya Deva.)