Book 1 (Adi) - Chapter 004

In this chapter Suta asks the disciples of Kulapati what he should narrate next after telling them the stories of Aruni, Paushya and Utanka. The disciples tell him to wait for Kulapati who is at that time attending the sacrificial fires. In this context, the chapter seeks to extol the virtues of Kulapati Saunaka himself. Kulapati returns toward the end of this short chapter.

Sabha Parva - Chapter 12

Yudhishtira questions the Narada about the Harishchandra and why he was the only king present in Indra's court. What made Harishchandra so special, wonders the eldest Pandava.

The Narada answers that the performance of the Rajasuya Sacrifice made Harishchandra a special soul. He also adds that Pandu had request him, Narada to instruct his eldest son about the same. He warns about the danger of war in performing such a sacrifice and attributes the danger of war to spirits called Brahma Rakshasas. After this narration, the Narada leaves for Dwaraka.

The narration of the celestial courts takes on meaning in this chapter with the Harishchandra factor. Interestingly, while talking about the virtues of Harishchandra, nowhere does the Narada mention the one virtue for which Harishchandra became famous for, adherence to his word and to truth. Instead, the Narada attributes Harishchandra's presence at Indra's court to his performance of the Rajasuya. However, many other kings of old had also performed the Rajasuya. Why were they not present at Indra's court?

Furthermore, the Narada evokes the spirit of the dead Pandu to persuade Yudhishtira to perform the Rajasuya. Narada tells him that Pandu had requested him to instruct Yudhishtira to perform the Rajasuya sacrifice knowing that he would be visiting the mortal world. One must assume that the Narada met the spirit of Pandu in the court of Yama. That would probably have to be the only explanation. If we try to rationalize this and say that Pandu probably asked this of the Narada before he died, it would be wrong. Pandu had no foresight of his death. He was not afflicted with a terminal illness or a mortal wound. Hence, it would not be possible that he had instructed Narada thus.

The only inference that we can make out of this is that the Narada was using the Pandu story as a ruse to persuade Yudhishtira to perform the Rajasuya. He even justifies the conflicts that would be inevitable in order to perform a Rajasuya Sacrifice to Brahma Rakshasas, thereby taking any blame for bloodshed away from the king.

Sabha Parva - Chapter 07 - 11

The seventh chapter is a description of Indra's court called Pushkaramalini. The dimensions of the court are given as well as the rishis who are present there worshipping Indra. Most of the important rishis who figure in the Bharata are said to be present including Parashara, Galava, Durvasa and the Saptarishis. Also present in Indra's court is the ancient king of Ayodhya, Harishchandra.

The eighth chapter described Yama's court. Yama's court was supposed to have been built by Vishwakarma, the celestial architect. It is described as being of golden hue. Among the people present in that court were the long gone kings of the earth. Rama is described as having been present there as are Nahusha, Yayati, Puru, Ambarisha, Bhagiratha, Shantanu and Dushyanta. Pandu is also listed as is Vahlika. Many kings named Janamejaya, Bhishma, Bhima and Dhritarashtra are also said to have been there.

The ninth chapter describes the court of Varuna. The court of Varuna is described as white in color whereas Yama's was golden. It is people by the Naga chieftains, Danava and Daitya kings of yore and deities of the rivers and the mountains.

The tenth chapter describes the court of Kubera who was also called Vaishravana. Kubera's court is described as white in color with golden arches or a golden ceiling. It is peopled by Gandharvas and Yakshas along with Lakshmi, Shiva, Parvati and the followers of Shiva. Shiva's presence at Kubera's court is attributed to his friendship with the God.

The eleventh chapter describes the fifth and the largest court of the celestials, the court of Brahma. Almost all the gods, the most important sages, Apsaras, Gandharvas, Yakshas, the matriarchs like Aditi, Diti and Danu all wait on Brahma. Narada says that he came to know about the court of Brahma through Aditya or Surya. An interesting claim since Narada himself is a mind-born son of Brahma. One would assume his presence at the court of Brahma as natural.

The relevancy of the description of the celestial courts is questionable. However there are some points to be noted.

The enlistment of the courts is also a pointer to the deities considered as important in the Epic Age. Contrary to his Purnic Vishnu worship nature, Narada actually starts the description with Indra's court. While Indra's supremacy as the king of the gods is undisputed even in the Puranas, these chapters do point out to a pre-Trinity pantheon.

The presence of Vahlika in Yama's court suggests that the Vahlika who would fight in the future Kurukshetra War was different from Shantanu's brother and Bhishma's uncle. The list of kings in Yama's court, obviously an elitist listing also contains names such as Kartavirya Arjuna, the Kaikeya king, Naishada, the founder of the Nishada line and Uparichara Vasu. These kings are shown in a negative light elsewhere in the Bharata itself and in subsequent literature such as the Puranas. The ambiguity of their character is a point of note.

The presence of Nagas, Danavas and Daityas in celestial courts also serves to show an inclusive pantheon of past chieftains, monarchs and learned men. People like Takshaka, Naraka and Bali who are completely negative not only in Puranic literature but also in the Bharata itself are portrayed as members of celestial courts.

Lakshmi is shown to be present in Kubera's court without Vishnu. Indra and Sachi, Shiva and Parvati, Brahma and Saraswati are all shown to be together whereas Vishnu and Lakshmi are the only exception.

Sabha Parva - Chapter 06

In this chapter Yudhishtira asks Narada if he has seen any other court room as beautiful as his own. To this, Narada replies that there were no court rooms so embellished with gems and stones, but he would describe the courts of the Gods.

While Yudhishtira is portrayed as a humble person here, the tone of his question is not without a certain sense of vanity. This is very rare chink in Yudhishtira's character. The Narada both humbles and praises the eldest Pandava by comparing his court to that of the Gods.

Sabha Parva - Chapter 05

This chapter is a lengthy discourse by Narada about the duties of a king. The discourse is in the form of questions asked to Yudhishtira.

Yudhishtira never answers the questions that Narada poses to him. One must assume that the questions were rhetorical and Narada had already got the answers he was looking for. On the other hand, it could also be an insertion into the narrative about the duties of a king.

An analysis of the duties of a king will be posted by me later in a page/post titled Governance and Economy According to Narada

Food of the Epic Age

One of the common foods especially on festive occasions was a mixture of milk and rice. It is mentioned in several places in the Bharata. At times it used to be flavored with clarified butter, honey and fruits.

Pork and venison were consumed by all, including the brahmanas contrary to popular perception and, perhaps later descriptions. Meat used to be mixed with rice as well.

Sabha Parva - Chapter 04

This chapter describes and lists the people who come to Indraprastha to attend the ceremony where the royal palace is consecrated. It narrates the food that is served at the ceremony and enlists the rishis and kings who attend it.

Among the food served to the brahmanas, pork and venison are listed. As in so many instances, the concept of vegetarianism is completely negated here, even for brahmanas.

Many rishis attend the ceremony, among them those that are at the head of their orders. Asita and Devala are included as is Sunaka, the ancestor of Kulapati Saunaka. Some of the rishis who find mention here and are not mentioned anywhere else in the Bharata are Sarpamali, Mahasira, Sthulasira, Apsuhoma, Damoshnisha, Traivali, Varahanuka, Maunjayana, Vayubhaksha, Sarika, Valivaka, Sirivaka, Satyapala, Kritasrama, Jatukarna, Sikavat and Alamba.

Among the princes who attend the ceremony are those who "in deer skins learnt the science of weapons under Arjuna." This is clear proof that Arjuna was a teacher as well as a warrior, although he might have been teaching only during his three-year stay at Indraprastha in the interim period between his exile and that of the Pandavas.

Sabha Parva - Chapter 03

Maya tells Arjuna about a place in the north where the Danava king, Virshaparva has left various gems, stones and minerals which Maya plans to use for the Grand Palace. He tells that he will bring those goods from the lake and also bring along with them, a conch shell called Devadutta for Arjuna and a club or mace for Bhima. 

The place described by Maya is explained as a lake called Vindu, north of the Kailasha mountain near a mountain called Hiranyashringa which is near or within the Mainaka mountains. This place is also described as a place where Indra and Krishna performed sacrifices and where Mahadeva resides. It is also said that Nara, Narayana, Brahma, Yama and Sthanu perform sacrifices there. It is also said that Krishna left various treasures there after his sacrifice.

Maya brings those materials from there as promised and builds the palace in a period of fourteen months. A description of the palace is provided next along with its wonders, especially the tank into which many visitors fall mistaking it for solid ground.

There are two lakes north of Mount Kailash, which fit the location of Lake Vindu. The first is Lake Dugei Co, just north of the Kailash peak, a small, narrow lake wedged between the mountains. The second candidate is Lake Xiasa'er Co, further north set in a wide valley within the Kailash Range. The size of the lake and the proximity to a high peak which is just west of the Lake work in its favor.

What are the materials that Maya brings from Lake Vindu is open to debate. There is a description of "golden columns" and stones inset with pearl and even a crystal staircase. The mace for Bhima however, is described as huge with golden knobs. Maya could have felt that the weight and size of the mace would befit Bhima. The conch shell seems to have been a gift for Arjuna, the only thing that Maya actually gifts to his savior. What is interesting is that Maya says that he will bring all those things "if (they are) yet existing", which could mean that he only knew of a horde in that location and it was by no means bequeathed to him. Also the horde may have been known to others, especially among the Daityas and Danavas.

There is a contradiction where Vaishampayana says that Krishna performed a long sacrifice and left golden columns and garlands at Lake Vindu. Krishna, if at all he did indeed perform sacrifices at Lake Vindu, could not have possibly done so before the events of Khadava. The timeline of his life completely negate a long period of absence from the lands of Aryavarta. It may have been an embellishment added by Vaishampayana or later authors to highlight the image of Krishna as a god. 

A description of the palace says that it contained "golden walls and archways." These could have been gilded columns and gilded plates on the wall. The lighting of the palace was also magnificient as the palace is compared to other human and divine mansions. "Eight thousand kinkaras" are supposed to have guarded the palace. These could have been actual rakshasa soldiers though, the probability is minute. The kinkaras may have been referring to the sculpted columns carved in the shape of gigantic rakshasas.

The tank or pool within the palace is much talked about as an object of wonder. Crystal stairs are supposed to lead down to it and at it was probably approached by a walkway of marble with inlaid pearls. The possibility of glass being used cannot be rules out although  the chance of that having happened is very low. The pool may also have been lined with stone or tile as Vaishampayana says that there was "no mud" at the bottom of the pool. The stone lined pool combined with slippery stone surfaces such as marble might have contributed to people slipping and falling into it. Also, this chapter prooves that Duryodhana was by no means the only one to fall into the lake, although he might have been laughed at by Draupadi.

Sabha Parva - Chapter 02

This chapter describes Krishna's departure from Indraprastha. After Maya starts construction on the foundation of the Great Palace, Krishna desires to leave for home. He meets the five Pandavas, Pritha, Subhadra, Draupadi and Dhaumya and bids them farewell. He then greets the brahmanas and the citizens of Indraprastha before leaving.

Yudhishtira himself takes the reins from Daruka and drives the chariot, while the Pandavas follow behind. They accompany Krishna for a distance of a yojana or two miles from Indraprastha.

Krishna reaches Dwaraka and meets his parents, the chieftain Ugrasena as well as his own children and finally goes to Rukmini.

The royal family staying in the "inner apartments" of the Pandava palace include Dhaumya, the head priest of the Pandava household. Krishna does not bid farewell to the sons of Draupadi. However, he does bid a tearful farewell to his half-sister, Subhadra. Though the two are at least fifteen to sixteen years apart in age, Krishna exhibits affection towards her.

Krishna is shown sporting the banner of Garuda on his chariot here.

The children of Krishna mentioned in this chapter are Pradyumna, Shamba, Nishata, Charudeshna, Gada, Aniruddha and Bhanu. Who is the Aniruddha mentioned here. Is he the son of Pradyumna? While this is not entirely impossible, it is certainly questionable as Pradyumna might have been too young to marry at this point in time.

The other question is the identity of Daruka. Are Satyaki and Daruka one and the same. In popular culture, Satyaki is shown to be the charioteer of Krishna. So is Daruka. But Satyaki's prowess at battle points toward the possibility that Satyaki was another Vrishni/Andhaka noble or warrior. In this chapter, it is said that Krishna returns to Dwaraka "followed by Satyaki." If Satyaki was the charioteer he would not be following Krishna.

Sabha Parva - Chapter 01

The Daitya, Maya thanks Arjuna for saving him from Krishna and the fire. He introduces himself as a "Vishwakarma among Daityas" and expresses his wish to do something in return for Arjuna. Arjuna tells Maya to do whatever Krishna would ask of him. Krishna asks Maya to build a grand palace for Yudhishtira. Maya agrees to this.

Arjuna and Krishna introduce Maya to Yudhishtira and the other Pandavas. They tell of the plan to build a grand palace.

A piece of land "five thousand cubits square" is measured out for the palace and the rite of foundation is initiated. At the ceremony, gifts are given to the brahmanas gathered there.

The rescue of Maya hints to the possibility that Daityas peacefully co-existed with the Aryan nobility. Krishna asks for  daivic, asuric and human designs to be incorporated into the building hinting at different cultures.