APPENDIX

BOOK 5. Udyoga Parva.

1.   The names of some of those kings: Hardikya, Ahuka, the king of the Mallas, Rochamana, Bri-hanta, Senabindu, Baahlika, Mudrakesa, Suparshva, Subahu, Paurava, the kings of the Sakas, the Pahlavas and the Daradas, Surari, Nadija, Karnavest, Nila, Viradharman, Durjaya, Dantavakra, Rukmi, Janamejaya, Ashada, Vayuvega, Purvapali, Bhooritejas, Devaka, Ekalaya and his sons, the Krausha king, Kshemamurti, the Kamboja and Richaka kings, the kings of Kashi, the Sindhu, the son of Kratha, the mountain kings, Jananki, Susarman, Maniman, Potimatsyaka, Dhrishtaketu, the Pansu king, Paundra, Dandadhara, Brihatsena, Aparajita, Srenimat, Nishada, Vasumat, Brihadbala, Bahu, Samudrasena, Uddhava, Kshemaka, Vatadhana, Srutayus, Dridayus, the son of Shalva, the Kalinga kings and Kumara.

2.   This is another incident Karna relates to describe his relationship with Duryodhana. This is from Tamil folklore.

Duryodhana and Karna are so close that Karna has access to Duryodhana’s harem and his wife’s inner apartments.

One day, Karna is playing dice with Duryodhana’s wife and she is losing to him. Suddenly, Duryodhana enters the private chamber. Karna has his back to the door, while Duryodhana’s wife is facing it…She sees Duryodhana and gets up.

Karna has not seen him yet and saying, ‘You can’t leave just because you are losing!’ pulls her wife to sit down again. Accidentally, he breaks her string of pearls.

She is embarrassed and confused, lest Duryodhana misunderstand this intimacy. She stands shaken and unsure. Duryodhana calmly comes up to them and says…the Tamil version is ‘Cherkkava, Korkkava?’ which means, ‘Shall I join your game, or string the pearls?’

When, just before the war, Kunti begs Karna to join the Pandavas, telling him he is their brother, this is one of the stories he relates to tell her to say that he could never abandon Duryodhana, who trusted him so completely and was closer than any brother to him.

BOOK 6. Bheeshma Parva.

1. Vyasa describes some of the sinister omens seen, which presage an unthinkable slaughter and the end of kshatriya kind. He is speaking to Dhritarashtra.

‘Great will be the slaughter, O King. I see so many dreadful omens. Hawks, vultures, cranes, crows and herons, swarm in the branches of the trees around Kurukshetra, delighted at the prospect of war. Carnivores of every kind teem in the woods and will feast upon the flesh of elephants and horses. Other birds of ill omen wheel in dense flocks in the sky, drifting south and utter terrible cries.

At dawn and dusk, I see the face of the sun covered with the headless trunks of fighting men. At both sandhyas cloud of three colors, shaped like maces, cover the sun. At night, the moon and the stars seem to take fire and burn above. Even on the fifteenth night of the bright fortnight of Kartika, the full moon was either invisible of the color of fire and the sky the hue of a lotus.

All night I hear the savage cries of fighting boars and cats. Surely, numberless heroes will perish during the war.

In temples, the idols of the Gods and Goddesses laugh dementedly at times, then tremble. Often, the vomit blood, sweats, or even fall down. Without being beaten, great drums sound of themselves; without horses being yoked to them kshatriyas; chariots move on their own.

At dawn, thick insect swarms cover the morning sky, obscuring the first light. Strange clouds appear suddenly and rain down showers of dust and pieces of flesh. The peerless Arundhati, renowned for her dharma, flies ahead of her lord Vasishta. Saturn, Shanaishchara afflicts the asterism Rohini. The deer upon the face of the Moon has strayed from his customary place. Thunder echoes in a perfectly clear sky and lightning flashes.

The cows and horses in their sheds and stables cry all day and night. Cows bring forth baby donkeys. Trees in the forest are laden with unseasonable flowers and fruit. Lotuses and lilies grow from trees! Women, both pregnant and not, give birth to hideous children, monsters. Animals, too, bring forth dreadful offspring—some with three horns, some four-eyed, some with two heads or five legs, some with two tails or phalluses. All these are born with gaping mouths, uttering profane cries.

Crested horses are being born, many of them with just three legs, but horned.

In your city, Dhritarashtra, the wives of brahmanas are giving birth to eaglets and peacocks. The mare brings forth the calf of the cow and the bitch brings forth jackals or the cockerel. Deer and parrots give ceaseless throat to the weirdest cries and songs.

Some women give birth to four and five daughters, together and these children sing, laugh and dance as soon as they are born. All those beyond the pale of the four varnas are celebrant—the scavengers and the lowest of the lowborn, as if in delight at the age of chaos that is dawning over the world.

The smallest infants attack one another with wooden clubs and are full of violence: as if Death sits on their hearts. Powerful winds blow without pause and earthquakes are felt in every kingdom. Taking his position between Chitra and Swati, Rahu creeps upon the Sun and the white planet Ketu, mixing fire and smoke, having passed the constellation of Chitra, stays where he is and attacks Jye-shta, which is sacred to Indra. A fiery comet, big as a planet, has risen to afflict Pushyami. Mars wheels at Magha and Jupiter toward Shravana. The Sun’s child Saturn approaches the sign Bhaga, afflicting it. Shukra glitters brilliantly, rising toward Purva Bhadra and gazes across at Uttara Bhadra, wheeling in his direction.

Dhruva blazes, no longer stationary but spinning to the right. The Sun and Moon both afflict Rohini. Red Mars, Mangala, aligns himself with Shravana and Brihaspati, Jupiter, there.

Our sacred earth has burst forth in a plethora of crops of every season. Every stalk of barley has five ears and each one of paddy, a hundred. Cows yield only blood, when milked after the calves have drunk.

Bows and swords burn with uncanny light, without being touched—as if they already behold the war that is before them. The color of water, weapons and armor is of fire. Ah, a great massacre will happen and the earth will flow a frothing river of blood with the standards of kshatriyas for its rafts.

The mandala of the Saptarishi is dim in the sky, as if in deep sorrow. For a whole year Saturn and Jupiter have entered Vishaka and stood unmoving there. Extraordinary eclipses, of both Sun and Moon and bizarre lunation, out of time—3 full moons in a fortnight—have been seen, frequently. The four quarters and the intermediate directions all seem inauspicious, with filthy clouds of dust risen.

Some midnight clouds appear in a moment and pour down rains of blood. Rivers run blood mingled with water in their banks. Rakshasas drink from them and are not sated. Deep natural wells bellow like bulls.

Ferocious and savage Rahu constantly afflicts Krittika, too. What else but a great slaughtering can all these omens portend? The rishis all say the Earth will drink the blood of thousands of kings and their hosts.

Kailasa and Mandara echo with strange explosions and swollen by submarine quakes, the oceans appear ready to break their shores and sweep across the continents. The howling winds that blow bear tiny pebbles, like hails of darts. Lightning strikes trees, great and small, in exceptional numbers, reducing them to pillars of ash.

Sacrificial fires burn blue, crimson or yellow, when libations are poured into them. Their flames bend to the left, give off a fecal stench and loud reports, sending sparks flying. Human senses seem to decay, change their very nature—touch, smell and taste have become what they were not.’ 2. Here is the hymn with which Arjuna worships the Goddess Durga, before his moment of crisis on Kurukshetra, before the war begins.

Arjuna said, ‘I bow to you, Queen of yogins, who are one with the Brahman, who dwell in the Mandara forest, who are free from ageing and decay, O Kali, consort of the Kapalin, you who are black and red.

I worship you, who bless your bhaktas, O Mahakaali, wife of the destroyer of the universe, proud one, who save from every danger and who own every auspicious quality.

You sprang from the Kata race, you that deserve the highest worship, fierce One, bestower of victory, O Victory personified, with the banner of peacock plumes, wearing every invaluable ornament, who bear the dreadful spear, with the sword and the shield, who are the younger sister of the chief of the cowherds, Eldest, who love quaffing the blood of the buffalo, born in the race of Kushika, who wear yellow robes.

I worship you that have devoured demons, by assuming a great wolf’s face. I bow to you who love battle! O Uma, Shakambari, you are white, Gauri, then black again, Kali. You slew the Demon Kaitabha. You have yellow eyes, you have many eyes, you have eyes the color of smoke and I worship you.

You are the Vedas, the Srutis and the highest dharma. You bless brahmanas that perform yagnas. You know the past and you dwell in all the sacred shrines built to you in every city in Jambudwipa. Ah, I adore you, Devi! Among sciences, you are the science of the Brahman and you are the sleep of beings, from which there is no waking.

Mother of Skanda, you own the six loftiest attributes. Durga, who dwell everywhere, in the most accessible places, you are Swaha, Swadha, Kala, Kashta, Saraswathi, Savitri mother of the Vedas. You are the Vedanta, too.

With my heart clear, I bow again to you, O incomparable Goddess—I beg you let victory always ride with me during this war. You dwell in the most difficult and dangerous places, where there is fear, in the homes of your bhaktas and in patala. You are she that always slays the danavas.

You are unconsciousness, sleep, illusion, modesty and everything that is beautiful in all creatures. You are the twilight, you are the day, you are Savitri and you are the Mother. You are contentment, you are growth and you are light. You support the Sun and the Moon and make them shine. You are the prosperity of the prosperous. The siddhas and charanas seek and find you in dhyana.’

The boon-giving Devi Durga appeared before Arjuna and blessed him, ‘Soon you will vanquish your enemies, Pandava. Invincible one, Narayana himself is your sarathy and not Indra himself can defeat you in battle.’

And the glorious Mother vanished.

BOOK 7. Drona Parva.

1. There is a colorful description of some of the kings’ chariot horses.

‘Bheema’s chariot is drawn by horses dappled like the antelope. Satyaki has silvery steeds, Yudha-manyu has varicoloured horses, Dhrishtadyumna’s are the hue of pigeons, covered by golden mail, his son Kshatradharman’s are red, Shikhandi’s son Kshatradeva’s are the color of lotus leaves and have clear white eyes. Born in the land of the Valhikas, they are covered in rich crimson silk.

Nakula’s horses are of the Kamboja breed; they wear plumes with feathers of the green parrot. Uttamaujas rides against Drona in his chariot drawn by horses that are the color of thunderheads. Sahadeva’s horses are of many hues, Yudhishtira’s are ivory-colored, with black manes; Virata’s horses are pale red, like the trumpet-flower and are exceptionally beautiful.

Uttara Kumara’s horses are yellow; the five Kekaya brothers have deep red steeds. Shikhandi’s are gandharva horses, given him by Tumburu. Sishupala has mottled horses, again like the antelope, Dhrishtaketu’s are of different colors. Brihadkshatra’s horses are of the Sindhu breed, the color of the smoke of burning straw.

Covered in golden armor, their skins the hue of red silk, Senabindu’s has quiet swift horses. The young and delicate prince of the Kasis, powerful warrior, has horses the hue of cranes. Like his father Yudhishtira, Prativindhya has white horses with black manes, swift as the mind and obedient to their sarathy’s very thought. Bheema’s son Sutasoma, radiant as a thousand moons, has wheatish colored horses, which he got from Soma Deva. Nakula’s son Sataneeka’s horses are the hue of the sala flower, or the morning sun. Sahadeva’s son, Srutakarman’s, chariot is pulled by steeds the hue of a peacock’s throat, while Arjuna son Srutakirti has horses the color of kingfishers.

Tawny horses bear Abhimanyu into war. Yuyutsu’s horses are gigantic. Vardhakshemi’s horses are plump, richly adorned and the color of the dried paddy stalk. The young Sauchitti’s horses have black legs, golden breastplates and are exceptionally obedient. Srenimat’s steeds are also the hue of red silk, as are those of Satyadhriti.

Chekitana’s horses are like tawny silk. Arjuna’s maternal uncle Kuntibhoja has rainbow-hued horses, while Rochamana’s horses resemble the star-spangled night sky. The Panchala prince Sing-hasena, son of Gopati, has steeds like the red deer, with streaks of white and Janamejaya’s horses are the color of mustard flowers. Quick as light, huge and deep blue, with backs the color of curd, are the horses of Drupada and they are decked with chains of gold.

Bold and with beautiful heads, are the horses of Dandadhara; they are as white as the stalks of reeds and splendid as the lotus or the firmament. Vyaghradatta’s horses are light brown, their backs a mousy hue and they hold their necks up more proudly than perhaps any other steeds. The Panchala prince Sudhanwan had horses with dark speckles.

Chitrayudha’s horses are fierce and beautiful, having the color of the indragopakas, with variegated patches. The Kosala prince Sukshatra’s chariot is yoked to horses whose bellies are the color of the chakravaka. Long-legged and large, many-colored and most docile are the chariot-horses of Saty-adhriti. Shukla’s armor, standard, bow and horses are all the same white hue.

The ferociously energetic Chandrasena, son of Samudrasena, rides with steeds born on the sea-coast, white as the moon. Saiva’s exquisite ratha is drawn by horses of the color of the blue lotus, adorned with golden mail and beautiful wreaths of flowers. Rathasena tilts into battle in his chariot yoked to pedigreed horses the color of kalaya flowers, with red and white streaks.

Chitrayudha has steeds of superior bloodlines, their hue of kimsuka flowers. Nile has blue horses, armor, flag and weapons. Chitra’s horses are extravagantly bejeweled. Rochamana’s son, Hema-varna’s, horses are also the color of the lotus. The hue of the hen’s egg, their testicles white and their spines the color of reeds, are the steeds of Dandaketu.

The Pandya king, Sarangadhwaja, had horses the hue of the rays of the full moon yoked. A hundred and forty-thousand warriors that followed this king owned horses the hue of the atrusa flower.

Strange and varicoloured horses bore the rakshasas of Ghatotkacha. Red-eyed Brihatna’s chariot was drawn by outsized horses of the Aratta breed. This king was a devotee of Yudhishtira and had come to fight for him, against the wishes of his people and his ilk and abandoning all else he owned. The Prabhadrakas had steeds of many amazing colors. Dhrishtadyumna favored these kshatriyas greatly.’

Now for the flags and standards of some of the heroes:

‘A black deer-skin waving above it, Drona’s standard excelled those of all the enemy. It bore a lovely water-pot. Bheema’s splendent standard bore a huge silver lion, it eyes of lapis. The great Yudhishtira’s banner had the golden moon, with the planets around it and it was luminous indeed. Two kettle-drums, named Nanda and Upananda were tied to it and had sticks attached that beat them with the wind.

Nakula has an eight-legged Sarabha upon his banner, to terrify his foes; the mythic creature’s back is made of gold. Sahadeva flag bears a silver swan, which magically strikes fear into his adversaries’ hearts. The standards of the five sons of Panchali bore the images of Dharma, Vayu, Indra and the two Aswins.

Abhimanyu’s banner bears a peacock, the hue of molten gold. When he rode in his chariot, it flew a flag of a bright vulture and his horses could fly anywhere at his will, even as those of Ravana of old.’

And later:

‘The maharathikas had standards that blazed like fire, for they were often made of gold like Meru, or adorned with golden emblems; also, they were of many resonant colors—all those of he rainbow. Flying in the wind, they were as graceful as dancing courtesans.

Of course, Arjuna’s standard bears Hanuman himself. Aswatthama’s flag was bright as a rising sun and had a lion’s tail above it. Karna flew a banner with a golden ‘elephant rope’; wonderfully splendid, it seemed to dance upon his flagstaff and was adorned with gold and garlands. Kripa had a fighting bull on his banner, awesome as Nandiswara.

Vrishasena flies a peacock, as magnificent as Skanda’s, as well as a plowshare. Shalya of the Madras flew the image of a Devi as lovely as the Goddess of the field, who creates every seed of the harvest. He also flew a massive silver elephant, with peacocks surrounding it. A silver boar adorns the standard of the Sindhu king and it glitters like crystal.

Somadatta’s son flies a yupastamba, a sacrificial stake, on his banner—one as resplendent as the stamba at a Rajasuya yagna. On his golden banner, Duryodhana flew an elephant as magnificent as Airavata, encrusted with precious jewels all over.’

As for weapons:

‘Yudhishtira’s bow was called the Mahendra and Bheema’s the Vayavya. Arjuna wielded the Gandiva, which Brahma once bore to protect the three worlds. Nakula wielded the Vaishnavi and Sahadeva the Aswan.

Ghatotkacha came into battle with the unearthly bow, the Paulastya. Draupadi’s five sons wielded the Raudra, the Agneya, the Kauverya, the Yamya and the Girisa.

It is also told (in the Ganguli translation) that Bheema obtained the Raudra and that it was Sub-hadra’s son Abhimanyu who had it from his uncle.’

3. Aswatthama asks in despair, ‘Why did my Agneyastra not slay Arjuna and Krishna?’

Vyasa replies, ‘Narayana is older than the oldest times. He, the Creator of the universe, once incarnated himself as Dharma’s son. He sat upon the Himalaya in the most awesome tapasya. Splendid as fire or the sun, he stood upon the mountain, with his arms raised heavenward. For sixty-six thousand years, he stood without eating or drinking, living only on the air he breathed. His eyes shone like the petals of the mystic lotus.

His energy spread through the earth. Then he stood in another, sterner, penance for twice that time and now his great energy filled the space between heaven and earth. With this tapasya, Narayana Muni shone forth like Brahma and then suddenly he saw the Master, the Origin and Guardian of the Universe, the Lord of all the Gods, the Final Deity, smaller than the smallest, bigger than the greatest, who is almost impossible to gaze upon for his splendor, who is called Rudra, the terrible One. He who is also called Hara and Sambhu wore matted jata upon his head—he who infuses life into all things, who is the primal Cause, who is irresistible and also frightful, whose wrath consumes the cosmos, whose Soul encompasses everything, whose heart is boundless, who wields the bow Pinaka and twin quivers, who wears golden armor, whose energy is infinite, who bears a huge sword, a thunderbolt, a blazing trident, a battle-axe and a mace.

The Lord Siva’s eyebrows were fair, his matted locks black, he wielded a short club, he bore the crescent moon on his head, he wore a tiger-skin and snakes were the sacred threads on his ash-covered body. All sorts of strange and wonderful creatures from across the universe surrounded him, as well as goblins and ghouls, ghosts and spirits.

He is the One, the abode of yoga and dhyana, whom the eldest in the world always revere, who is water, heaven, sky, earth, sun, moon, wind and fire, who is the measure of the duration of the universe. Never do the evil-hearted obtain a vision of the Un-born One, the slayer of those that hate brahmanas, he that bestows moksha.

Only those purified of all their sins, men of dharma, ever see the Lord Siva with their mind’s eye. After his long tapasya, Narayana saw the unfading One, Dharma’s embodiment, the adorable One, who has the universe for his form. Vasudeva saw that final abode of ever kind of splendor, the God with the garland of asks round his neck and Narayana Muni was filled with ecstasy, which he sought to express with his understanding, his body, his heart and by words.

Narayana worshipped the Divine Siva, First cause of creation, giver of boons, the puissant One who sports with the exquisite Parvati, he that is always surrounded by bhutas and pramathas, who is the Parabrahman manifest, the essence of all causes, the One of infinite power. Prostrating before Rudra, who slew the Asura Andhaka, Narayana of the lotus eyes began to fervently hymn the blue-throated, three-eyed Lord.

“Adorable One, first of all Gods, Creator of the Prajapatis, regents of the earth, who entered the world and protected it before. All the universe, with its devas, asuras, nagas, rakshasas, pisachas, humans, birds, gandharvas, yakshas and every other creature, sprang from you.

All worship of Indra, Yama, Varuna, Kubera, the Pitrs, Tvashtri and Soma is in truth only worship of you. Form and light, sound and sky, wind and touch, taste and water, scent and earth, time, Brahma himself, the Vedas, the brahmanas, all things that move and are still have come from you.

The wise man observes the birth and the passing of all things and realizes that you are the only truth, the single unity and the sacred ground. You created two birds, Iswara and jiva, four aswathha trees with their branches of holy words—the Vedas—, seven guardians—the five elements, the heart and the intellect—and the ten senses and their objects. You are apart from all these.

The past, the present and the future flow from you, as do the seven realms and the universe. I am your devoted bhakta; Lord, be gracious to me. Let evil never penetrate my heart. You are unknowable, the Soul of souls. He that knows you are the seed of the stars finds the Parabrahman. Lord not all the Gods can fathom you. I am here to realize your true nature; Siva, reveal yourself to me, do not hide behind your illusion.”

Then the blue-throated Lord, the Pinakin, whom the rishis always hymn, blessed Vasudeva with the rare boons he sought, for he deserved to receive them.

Mahadeva said, “Narayana, I bless you that among men, Devas and gandharvas, you shall have untold, immeasurable power and soul. Not the gods, the asuras, the great uragas, the pisachas, gandharvas, men, rakshasas, birds, beasts, nagas, or any creature in the universe shall be able to resist you, or withstand your prowess. None among the gods or demons shall ever be able to vanquish you in battle. By my grace, not Indra’s vajra shall be able to harm you. No weapon, wet, dry, unmoving or mobile will ever cause you pain.

If you ever come to battle against me, you shall triumph!”

These were the boons that Narayana acquired from Lord Siva in another yuga. It is that Narayana who walks the earth today as Krishna.

While he performed his tapasya of old, another great muni was born from him—equal to him in every way. He was called Nara and Arjuna is none other than that Nara. These two rishis, said to be older than the eldest of the Gods, incarnate themselves into the world, from age to age, to protect dharma, when it is threatened.’

Vyasa paused, then continued, ‘You, Aswatthama, of great heart and tapasya of yore, were born yourself as an amsa of Siva—with the Lord’s own energy and wrath! In a previous life, you were as wise as a Deva. You thought of the universe as being only Siva and emaciated yourself in a fierce penance to gratify that God. You worshipped him with mantras, homa and other offerings. Siva, who is always easily pleased, granted you several boons, which you have cherished in your heart.

Your tapasya, like Nara and Narayana’s, was also superior. As they have, you, too, have adored Mahadeva in your every life, as the sacred Linga. Krishna is Rudra’s greatest bhakta, sprung from Siva himself and he worships the Linga as the root of the universe. The knowledge of the Linga is always in him and by it, he sees the identity of creation with the Brahman. He see everything, past, present and future, the near and the remote, whole and undivided before his eyes. The devas, the rishis and the siddhas all worship Krishna because he has attained to Siva, the highest goal of all.

Krishna is also the creator of all things; he must be worshipped. He always worships the Lord Siva and Siva has even greater adoration for him!’

The light of understanding dawned on Aswatthama’s heart and Drona’s son bowed to Siva and realized who Krishna was. Divine delight filled him and his body shone. He returned to the field of battle and asked Duryodhana to withdraw the Kuru army for the night.

The next chapter deals again with Siva. Now, the victorious Arjuna speaks to Vyasa.

‘Muni, while I was killing the enemy with storms of arrows, I always saw a blazing, refulgent figure before my chariot and my eyes. He was bright as fire and held a spear in his hands. Wherever he went, with that weapon raised, the enemy fell like flies before him, though I do not think they ever saw him. Indeed, every soldier that I seemed to kill was in fact slain by the mysterious figure. I merely followed him and loosed my arrows at those whom he had already killed.

Great Vyasa, who was that figure, to my eyes brilliant as the sun? His feet never touched the earth and he never cast his spear or pierced anyone with it—yet I saw a million sullies fly out from his single weapon.’

Vyasa replied, ‘Arjuna, you saw Siva, the First cause, from whom the Prajapatis came—Shankara, who is the embodiment of Swarga, Bhumi and Patala, the Divine Lord, who protects the universe, the Great Master, also known as Isana.

He is also Mahadeva, the greatest God, the Supreme Soul and the only true Lord, with matted jata, the home of all that is auspicious. With three eyes and mighty arms, his locks tied above his head like a crown, his body covered in skins, he is Rudra. The boon giver, sovereign of the universe, he is called Hara and Sthanu. He is the foremost of all beings, invincible, who brings joy to the worlds and the supreme monarch.

He is the first cause, the light and the refuge of the worlds and always triumphant. He is the soul and the maker and having the universe for his body, his fame is eternal and infinite. He is the master of karma. Called Sambhu, he is self-born, lord of all creatures, the source of the three times. He is yoga and the Lord of yoga, the Mahayogin. He is Sarva, all things.

The highest One, he is Paramesthin. He is the soul of knowledge and knowledge can never encompass him. He is the greatest, most munificent granter of boons to his bhaktas.

Siva’s companions are his ganas—weird and divine beings, many of them macabre and hideous to behold. Some are dwarves, some have jata, some are hairless of body and head, some have no necks, others huge bellies, others immense bodies, some are enormously strong and others have very long ears. All the ganas dress strangely indeed and have deformed faces, mouths and bent legs.

This is Siva, who went before you in battle, Arjuna, through his kindness and ancient love for you. How else would you have razed an army which Karna, Kripa and Aswatthama protected? However, the warrior, before whom Siva walks, is always triumphant. Why, the very scent of Maheswara, when he is angry, makes any enemy tremble and fall senseless on the field. For this do the Devas of heaven worship him. So, too, men of this earth that worship the Lord Siva find joy here and moksha in the hereafter.

O son of Kunti, do you also bow down to Him that is Peace, Rudra of the blue throat, terrible beyond imagining, effulgent, called Kapardin, skull-bearer, of tawny eyes, the boon—giver, the great ordainer, of red hair and perfect dharma, who is always an object of desire, who is the Purusha, who is boldness itself, who is the subtlest, who gives light, who embodies all sacred waters, who is the God of gods, who is impetuous, who is manifest, handsome, the mountain his home, who is peace, who wears valkala, golden ornaments upon his arms, who is fierce, Lord of all the directions, of the clouds and all created beings, lord of plants and trees and of kine, whose body is shrouded by the trees of the tapovana, who inspires every thought, who has the sacrificial ladle in his hand, who is ablaze, who wields the Pinaka, is Rama’s self, has many forms, wears munja grass, has a thousand heads, a thousand eyes, arms and legs.

0   Kaunteya, seek the protection of Umapati, who destroyed Daksha’s yagna, the always cheerful Siva, whose navel is like that of a bull, who rides the bull and whose emblem is the mighty bull. He is proud as a bull; he is the lord of bulls and the bull of bulls. He has a bull on his banner, is liberal to the righteous, can be approached only by yoga, his eyes are like a bull’s, his weapons superior, whose arrow is Vishnu himself, who personifies dharma, who is called Maheswara, who has a vast belly and a vast body, who sits on a leopard skin, Lord of the worlds, devoted to Brahma, who loves the brah-manas, wields the trisula, who gave his battle-axe to Parasurama.

1   place myself in the hands of this God, who wears the skin of the deer. Kubera is his friend, the greatest archers his companions, who himself is the greatest of them all, of stern vows and immaculate austerity, whose favorite weapon is the bow, who is himself the shaft discharged from his bow, who is the bow and bowstring and the guru that teaches the use of the bow.

I bow to the God whose weapons are awesome, the foremost of all Gods. I bow to him of many forms, with myriad bowmen around him. I salute him, who consumed the Tripura, who slew the Asura Bhaga, who is the Lord of trees and men, of the divine mothers and of the spirit tribes called the ganas. He is the lord of cattle and sacrifices, of the waters, of the devas, who knocked out Surya’s teeth, Hara who has a blue throat and golden hair.’

Vyasa goes on to describe some of the legends about Siva—how he destroyed Sati’s father, Daksha’s yagna, where Surya was devouring the main offering, when Siva knocked out his teeth. Vyasa tells how all the Devas and rishis together, who had defied Siva, could not face his wrath in battle and finally, terrified, sought his mercy and protection.

Vyasa tells of the marvelous triune cities of Mayaa Danava, the great Asura artisan and how Siva burned them, when dharma left those cities.

He continues, ‘He is Rudra, Siva, Agni; he is everything and knows everything. He is Indra, Vayu, the Aswin twins and he is lightning. He is Bhava, Parjannya, Mahadeva and he is sinless. He is Soma, Isana, Surya and Varuna. He is Kala, Antaka, Mrityu and Yama. He is the day and he is the night. He is th4 fortnight, the month and the seasons. He is the sandhyas; he is the year.

He is Dhatri, Vidhatri, the Soul of the universe and he that does all things that happen in the universe. He is formless himself, yet all these endless forms are him. He is infinitely splendid and glorious and all the gods hymn him.

He is one, he is many; he is a hundred and a thousand. Brahmanas who know the Veda say that Siva has two forms—the terrible and the auspicious. These two forms, again, are many. The gentle forms are water, light and the moon, all that is most profoundly mysterious in all the branches of the Vedas, the Upanishads. And the Puranas and every science that deals with the Soul—all these are Maheswara. This God, Mahadeva, was never born; he always existed.

Arjuna, not if I were to speak without pausing for a thousand years, can I begin to enumerate all the attributes of Siva. He is the One who delivers those that seek him, be they afflicted by malignant planets and tainted by every dreadful sin. He grants and takes away life, health, prosperity, wealth and all the diverse objects of desire. Indra’s fortune and prosperity belong to Siva, as do those of the other devas. He is ever engaged in the welfare and detriment of men of the earth. He can do whatever he pleases, for he is the ultimate Lord. He is perfectly just; he is dharma embodied.

He pervades creation in many forms—his mouth is the ocean and the wise know that mouth assumes the form of a mare’s head to drink the sacrificial libations of holy water. Siva dwells in crematorium, burning ghats and his bhaktas worship him in those places, where only the brave venture. Countless are the blazing and savage forms of the Lord Siva of which men speak and worship in this world. Countless, also, are his sacred names, each one a salvational mantra. The main names are found in the Veda, in the hymn called the Satarudriya.

The brahmanas and munis all say he is the First-born of all creatures. He is the first of the Gods, too. Vayu was born from Siva’s mouth. Since Rudra created all the animals of the worlds and always loves and sports with them, he is Pasupati. His Linga is an emblem of brahmacharya. Since he always brings joy to the worlds, he is Maheswara. The Devas, rishis, gandharvas and apsaras adore the erect Linga and that pleases the God Siva as no other worship.

Being multi-formed, he is Bahurupa. He is all the worlds, hence he is Sarva. He is Dhurjjati, since his form is like that of smoke. The Gods of the cosmos, the Viswedevas, dwell inside Siva, so he is Viswarupa. He is called Tryambaka, because the Goddesses of the universe—sky, water and earth—adore and have recourse to him. Since he is always auspicious toward men, in every way, he is Siva, the Auspicious One.

He is Mahadeva, being the Great God. Since he is steadfast and everlasting, he is Sthanu. Since the light of the sun and the moon that fall onto the earth are said to be his hair, he is Vyomakesa. Finally, he destroys even Brahma, Indra, Varuna, Yama and Kubera—so he is Hara. Since he is the three times and their origin and end, he is Bhava. Kapi means the supreme one and Vrisha, the just; Siva is Vrishakapi. He is all the vital breaths of living beings and their health and sickness too.

The on that worships Siva as a Linga always finds unimaginable prosperity resulting. Half of the Lord is fierce like fire and half of him cool and gentle as the moon. Blazing with cosmic energy, he burns more brightly than all the gods do. With his burning form, he practises brahmacharya. With this apocalyptic form, he devours the universe when the time of the end comes. Because he burns, because he is fierce, powerful and devours flesh, blood and marrow, he is Rudra.

Worship Siva with the Satarudriya, Arjuna and the Lord will go before you, wherever you ride.’ Vyasa said. ‘Defeat is not for you, because Krishna is your sarathy!’

BOOK 8. Karna Parva.

1. The Devas, the Danavas, the gandharvas, the pisachas, the nagas, the rakshasas—all these took different sides in the battle between Karna and Arjuna. The sky was anxious for Karna; the earth was anxious for Arjuna, even as a mother for her son. The rivers, mountains, trees, deciduous plants and herbs took Arjuna, the Kiritin’s, side.

The asuras, yatudhanas and guhyakas were with Karna, as were ravens and other sky-rangers. All the precious gemstones and jewels, the four Vedas, the Upavedas, the Upanishads, with all their mysteries, Vasuki, Chitrasena, Takshaka and Upatakshaka, all the children of Kadru, all great serpents and nagas were for Arjuna, as were Airavata, the children of Surabhi, those of Vaisali and the bhogins.

The smaller snakes sided with Karna, while wolves, wild stags and all sorts of auspicious birds and beasts took Arjuna’s part. The Vasus, the Maruts, the Sadhyas, the Rudras, the Viswedevas, the Aswins, Agni, Indra, Soma, Vayu and the ten points of the compass—all these were for Arjuna. The Adityas were for Karna.

The vaisyas, sudras, sutas, all mixed castes, took the side of Radha’s son. All the Devas and the pitrs, with their followers, Yama, Kubera and Varuna were for Arjuna’s victory, as were the brah-manas, kshatriyas, the yagnas and the dakshinas. Pisachas, pretas, most carnivores—animal and bird—the rakshasas, all the great monsters of the deep blue sea, dogs and jackals were for Karna. The rishis, of this world and the heavens, were for the Pandava, as were the gandharvas of Tumburu.

The Devas and the great Asuras adopted opposing sides. All the celestials, or darkness and light gathered invisibly in the firmament to watch the duels of duels. Brahma was there and even Bhava, Siva in his vimana.

Indra said, ‘Let Arjuna kill Karna today!’

Surya cried hotly, ‘Let my son triumph and spill the Pandava’s blood!’

They almost battled themselves, until Brahma intervened. The three worlds trembled when Karna and Arjuna faced each other, as did the rishis, the Devas and every other creature. The Devas and the Asuras aid to Brahma, ‘Let the encounter be equal and let the universe not be destroyed by the duel between Arjuna and Karna!’

But Indra bowed to his Sire and said, ‘You once averred that victory would always belong to the two Krishnas. Let your words not prove false today. Holy father, be pleased with me!’

At which, Brahma and Rudra both replied, ‘Be assured that Savyasachin, Arjuna, shall triumph today, for he is on the side of dharma, while Karna fights for evil.’

Brahma said, ‘Siva is for Arjuna and Krishna; how can they be defeated? Moreover, Arjuna is a master of the four kinds of astras. Krishna and he are Nara and Narayana—all the gods, the charanas and devarishis walk behind them. There is none that can vanquish them anywhere.

Yet, when Karna, that bull among men, dies, let him attain the highest worlds of bliss. Let him be equal to the Vasus and the Maruts. Vikartana’s (Surya) son is a great hero—let him be worshipped in heaven, even as Bheeshma and Drona are.’

BOOK 9. Shalya Parva.

1. Maharathika Aswatthama was like Rudra himself in battle. He had beautiful limbs, a handsome head covered with thick hair, a neck adorned with three lines as on a conch-shell, was sweet-spoken, had eyes that resembled the petals of a full-blown lotus, a face as dignified as Meru. His neck, his eyes, tread and voice were like Nandiswara’s. His arms were powerful, well-jointed, his chest broad and well-formed, he was Garuda’s equal in speed and strength, splendid as the sun’s rays, as intelligent as Shukra, as handsome as Soma. His body seemed to be made of a number of golden lotuses. His thighs were powerful and well-formed, as were his waist and hips. His hands and fingers were elegant and beautiful, as were his fingernails. Why, Brahma seemed to have made Aswatthama after collected the finest features of man in all his creation. His learning was oceanic and he bore every auspicious mark upon his person. He always vanquished his enemy with stunning swiftness, while they were helpless against his prowess.

He was a master of astras—their 4 padas and 10 angas. He was equally a master of the 4 Vedas, with all their branches and the Akhyanas. It must be remembered that Drona, who was not born of a woman and had great ascetic punya, worshipped Lord Siva for a son. He begot Aswatthama upon Kripi, who also was not born of a woman. Aswatthama is often considered an amsa of Siva and unrivalled were his beauty, his erudition and his feats.

BOOK 14. Aswamedha Parva.

1. King Janamejaya wants to know about the mysterious mongoose and Vaisampayana tells him.

‘I will tell who the blue-eyed mongoose was and how he could speak in a human voice and tongue. Once, the Rishi Jamadagni wanted to perform a yagna. His homa cow came to him and the sage milked her himself. He poured the milk into a new, pure vessel. Dharma Deva, assuming the form of Krodha, Anger, entered the vessel, for the God of dharma wanted to see how Jamadagni would react if provoked. Dharma split and spolit that milk. Jamadagni knew who had done this and evinced no annoyance.

Then, Krodha became a brahmana and appeared before the rishi. He said, ‘Greatest among all the race of Bhrigu, you have conquered me! The entire world says that the Bhrigus are known for their rage, but I find now that they lie. You have subdued me, O Mahatman and you possess the rare virtue of forgiveness. I stand before you as a supplicant, O Muni. I fear your tapasya; puissant one, be kind to me.’

Jamadagni said, ‘I have seen you, O Krodha, in your embodied form. Go where you wish, without any fear. You have not done me any injury today and I bear no grudge against you. However, the milk you spoilt was for the Pitrs. You must go before them and see what they do.’

In some terror, Anger vanished from the presence of the sage. But the manes cursed him to become a mongoose. Krodha began to worship the Pitrs, to end the curse. They spoke to him in an asariri; ‘You shall end the curse if you denigrate Dharma Deva.’

Thus, the mongoose wandered the wide world, criticizing every great yagna he found. Finally, he arrived at Yudhishtira’s Aswamedha yagna and by censuring Dharma’s son, his very self, Krodha was released from the curse of the manes.’

Ganguli observes that, in his opinion, the entire incident of the mongoose might well be an interpolation.

BOOK 16. Mausala Parva.

1. The omens seen in Dwaraka:

‘Every day, Death, embodied, wandered through the homes of the Yadavas. He had the form of a fierce and terrible man, bald and black-skinned, as well as tawny. The bowmen of Dwaraka shot thousands of arrows at him, but none pierced that macabre figure.

Day by day, the sea winds blew more roughly and all manners of other evil portents arose—fore-boding the end of the Vrishnis and the Andhakas. The streets swarmed with rats and mice. Earthen vessels cracked on their own, spilling what they contained. At nights, the rats and mice gnawde away the hair and the nails of sleeping men. Sarikas chirped incessantly, inside the houses of the sea city. Sarasas called like owls and goats bayed like jackals.

The strangest birds appeared, Death’s messengers, never seen before—pale feathered, with bright red legs. At every hour, pigeons disported in the homes of the Yadus. Cows gave birth to asses, mules to elephant and bitches littered kittens. The mouse was born to the mongoose.

The Vrishnis became sinners, all of them except Balarama and Krishna. They grew shameless, insulted and humiliated their gurus and elders. They showed disrespect toward brahmanas, the manes and the Gods. Wives deceived their husbands and husbands their wives. Sacred fires always cast their flames to the left. At times, they burned with unnatural brilliance, in bright red and blue.

As the sun rose or set over the city, it seemed shrouded by headless figures of men. Wriggling beds of worms, of many kinds, appeared in clean, cooked food, as soon as it was served. When brahmanas blessed the hour of day, as they received gifts or alms, countless heavy footsteps would be heard, running helter-skelter, everywhere. But no one could be seen making that sound.

The planets appeared to repeatedly attack and strike the constellations in the sky. However, no Yadava could ever see, at any time, the sign under which he was born. When they blew their auspicious conches, a dissonant chorus of donkeys brayed in the solemn echo of the bass.

Every night, Vrishni women dreamt of a black hag with white teeth, who laughed maniacally, ran through Dwaraka and their homes and snatched the sacred threads from their wrists. Men dreamt of crimson-eyed vultures entering their houses and yagnashalas and feeding on their bodies.

They saw hideous rakshasas steal their ornaments, standards, armor and other insignia. One day, in plain sight of all the Yadus, the Sudarshana Chakra flashes up into the sky and vanishes. Then, the Jaitra, Krishna’s chariot, in Daruka, his sarathy’s, sight, disappears in the most unusual manner. The four great horses, Saibya, Sugriva, Meghapushpa and Balahaka, fly off with it at the speed of thought, dragging it across the surface of the sea!

Krishna’s Garuda standard and Balarama’s with the palmyra, were taken by apsaras, who called day and night in their sweet, sweet voices to the Yadavas to set out on a yatra to some holy tirtha.’

BOOK 18. Swargarohanika Parva.

1. When they die, most of the great characters of the legend are absorbed, or reabsorbed, as in Bheeshma’s case, into the God or Gods of whom they were amsas.

Bheeshma, of course again becomes the Vasu Prabhasa, or Dyu, when he dies. Drona, enters into Brihaspati, Kritavarman enters the Maruts, Pradyumna again becomes part of Sanatkumara, whose amsa he was, (though it is also told that he was Kama Deva incarnate!), Dhritarashtra attains to Kubera’s realm and Gandhari with him. Pandu, Kunti and Madri attain Indra’s world. Virata, Dru-pada, Dhrishtaketu, Nishatha, Akrura, Samba, Bhanukampa, Viduratha, Bhoorisravas, Sala, Bhoori, Kamsa, Ugrasena, Vasudeva and Uttara Kumara are all absorbed into the various Devas.

Soma’s mighty son Varchas was born as Abhimanyu. Abhimanyu become Varchas again, when he dies. Karna enters into Surya, Shakuni was absorbed into Dwapara and Dhrishtadyumna into Agni Deva. Vidura and Yudhishtira were both absorbed in Dharma Deva. The rakshasas born as Dhritarashtra’s sons all found heaven for themselves, by dying on the field of war.

Balarama became Ananta and went down into patala, where he is the support of Vishnu and the worlds. Krishna, of course, became Vishnu again.

When their time came, the sixteen thousand that had been Krishna’s wives, entered the Saraswati and returned to Vishnuloka as unearthly apsaras. Ghatotkacha and his rakshasas all became lofty yak-shas, Bheema’s son himself was equal to a God. Of the other warrior who perished on Kurukshetra, some went to the world of Indra, some to the realm of Kubera of matchless intellect and others to the marine world of Varuna.