The legendary author of the Mahabharata is Vyasa, who is also given credit for compiling the Vedas and writing the Puranas. The 24,000 couplets of the Maha-Bharata were gradually expanded to become over 100,000 making the Mahabharata the longest poem in the world and probably the work of many hands. Vyasa managed to portray himself in the poem as the progenitor of the two kings whose sons fight for the kingdom of Bharata, as his mother asks him to father sons on a widow and the wife of the celibate Bhishma and a third on a low-caste servant maid.
Dhritarashtra is born blind because his mother closed her eyes, and Pandu is pale because his mother Ambika was pale with fear. Ironically the third that is of low caste, Vidura, turns out to be the wisest, resembling the god Dharma (justice, virtue) even more than Yudhishthira, who is the son of Dharma.
Because of Dhritarashtra's blindness, Pandu was made king. One day while hunting Pandu shot a deer that was coupling with its mate and was cursed with the fate that if he ever mated with his wife he would also die. So Pandu was celibate and practiced austerity in the forest along with his wives Kunti and Madri after they gave away their royal wealth to charity. Pandu asked Kunti to give him sons from a man equal or superior to him. Kunti had been given a mantra by which she could summon any god she desired to father children. She had already given birth to Karna, whose father was the sun; she had put him in a basket, and a charioteer raised him not knowing his parents. Then through Kunti Dharma (Justice) became the father of Yudhishthira, Vayu (Wind) the father of Bhima, and the powerful Indra father of Arjuna. She told the mantra to Madri, who gave birth to Nakula and Sahadeva, twin sons of the Ashvins. However, Pandu made love to Madri and died, joined on his funeral pyre by Madri. Kunti raised the five Pandava sons, while the blind Dhritarashtra ruled the kingdom. Meanwhile the latter's wife gave birth to a hundred sons with Duryodhana the oldest. Vidura prophesied that Duryodhana would bring about destruction, but his warnings were ignored.
Duryodhana tried to kill Bhima but failed. Bhishma arranged for the Brahmin Drona to teach all the princes. Arjuna excelled in the martial arts and was given special attention by Drona. Karna was also a great warrior and became a friend and supporter of Duryodhana. For Drona's tutorial fee Karna, Duryodhana and his brothers captured King Drupada. Dhritarashtra declared the oldest and most honest Yudhishthira heir to his throne. So Duryodhana and his brothers planned to burn to death Kunti and her five sons, but the Pandavas discovered the plot and escaped through underground tunnels from the burning house.
Arjuna won a beautiful bride in Draupadi, but when he told his mother he had a gift for her, she said that he must share it with all his brothers. Since the mother's word could not be broken, all five brothers married Draupadi, a practice forbidden by the Vedas. Both Bhishma and Drona advised Dhritarashtra to give the Pandavas a share in the kingdom with his own sons. The Pandavas were given the city of Indraprastha from whence they could rule they?re half of the kingdom. Accidentally breaking in on his brother Yudhishthira with their wife, Arjuna had to go into exile for twelve years and practice chastity (brahmacharya). But the maiden Ulupi persuaded Arjuna that his celibacy only related to his wife Draupadi, and he eventually married Krishna's sister Subhadra, who gave birth to their son Abhimanyu. Draupadi also had a son by each of her five husbands, while Arjuna's efforts gained him divine weapons from Indra.
Krishna, who later was made into a god, urged Yudhisthira and his brothers to attack Jarasandha, who had captured some kings. Bhima defeated Jarasandha in single combat, and Krishna released the imprisoned kings. Then Yudhishthira sent his four brothers in the four directions to conquer India. Sishupala criticizes Krishna for killing women and cattle, but Krishna slices off Sishupala's head with a discus.
To win the Pandavas' territory Duryodhana invites Yudhishthira to the palace to play dice with the skilled dice-cheater Shakuni. Yudhishthira's weakness for gambling causes him to lose everything he owns and even his four brothers, himself, and finally their wife. When Draupadi is summoned, she is in retreat because of her monthly period. She is dressed only in a single bloodstained garment, but the hair drags her into the hall by Dushasana. Draupadi questions what right her husband had to stake her when he had already lost his own freedom. Nonetheless she is insulted by Duryodhana and his brothers, who try to disrobe her; a miracle is performed by Krishna so that the cloth pulled from her body never ends. (In the past Draupadi had bandaged the wounded Krishna.) Spared this ultimate humiliation, Draupadi is given three boons by King Dhritarashtra and asks only for the return of Yudhishthira and his four brothers. Finally they decide to play one more dice game for the kingdom, the loser of which will have to go into exile for twelve years and be in hiding without being discovered for one year after that. Once again Yudhishthira loses, and the Pandavas depart for the forest. Vidura pleads with his brother to allow the Pandava sons to return or else ruin will result, but once again he is ignored.
In the forest Yudhishthira learns the value of forgiveness. Draupadi is a model and devoted wife to the brothers. Of the many stories there is one in which each of the brothers drinks water and dies at a river before answering a question, but Yudhishthira wisely answers all the questions and brings his brothers back to life. Nonviolence is considered the highest duty.
During the thirteenth year they take on disguises and live in Virata's kingdom. A general tries to molest Draupadi, but Bhima kills him. After this dangerous year is completed, Krishna is sent as an envoy to ask for the Pandavas' half of the kingdom. When this is refused, everyone prepares for the Great War. Krishna offers one side his army and the other himself though he will not fight. His army fights with Duryodhana, and Krishna becomes the charioteer for Arjuna.
As the war is about to start, Arjuna refuses to fight his cousins; but in the Bhagavad Gita Krishna encourages him to fight as a warrior and teaches him about yoga and non-attachment to the fruits of action. Arjuna then decides to fight, and Yudhishthira approaches both Bhishma and Drona, asking for their blessings, although they are on the opposite side. After eight days of battles Yudhishthira also wants to stop fighting and retire to the forest; but Krishna tells him to ask Bhishma how he can be killed, because Bhishma has control over his own death. Shikhandin, reincarnation of the woman Amba, who had been rejected by Bhishma and swore to kill him, is able to attack Bhishma because he will not fight a woman. Tired of the entire killing Bhishma wants to die, and Arjuna?s arrows mortally wound him.
Drona is given command of Duryodhana's armies. He is practically invincible, but he is discouraged by the lie that his son is dead. Yudhishthira, who is known for his truthfulness, says that Ashvatthaman is dead after Bhima kills an elephant with that name, but the intent is clearly to mislead Drona. Drona lays down his weapons, and Dhrishtadyumna cuts off his head. In a family quarrel Arjuna is on the verge of killing Yudhishthira, but Krishna intervenes and says that nonviolence (ahimsa) is even more important that truthfulness. Truth is the highest virtue; but when life is in danger, even lying is permitted. Karna has sworn to kill Arjuna, but Arjuna kills him after his chariot gets stuck in the mud. The rules of fair fighting are increasingly being ignored.
On the eighteenth day of the war Duryodhana is wounded in the legs by Bhima even though this was also a violation of the rules they agreed on before the war. Krishna responds to Duryodhana's taunts by reminding him that the dice game was crooked, how Draupadi had been insulted, and how Arjuna's son Abhimanyu had been killed. All of Gandhari's sons have been killed, but the five Pandavas have miraculously survived a war that was supposed to have had millions of warriors involved. In revenge Ashvatthaman violates another rule of war by attacking the Pandava camp at night and kills all of Draupadi's sons. In anger Arjuna readies the weapons that could destroy the three worlds of heaven, earth, and hell, but the sages Narada and Vyasa appear to dissuade him from this use of homicidal weapons.
Most of the rest of the poem after the Great War is probably stories and ideas added later. Vidura explains that the story of the man enjoying a few drops of honey while in a well caught between a carnivore and a monstrous snake, hanging by a vine eaten away by rats is told by the knower of liberation to suggest serenity in the midst of troubles.
This poetic story of a great war that probably took place in the late tenth century BC is filled with stories and situations that describe the culture of ancient India and has been an entertaining schoolbook for millions. Along with the virtues it also reveals the vices of the conquering and warlike Aryans and their racist caste system. Even the divine Krishna becomes a spokesperson for the warrior mentality, as a nearly apocalyptic disaster destroys millions and threatens their whole world. Still a heroic epic of military glory like the Ramayana, the Mahabharata contains much more real and well defined characters and portrays many aspects of life. If only humanity could learn from its negative lessons of violence and ambition, perhaps the peace of the sages could be found.
The Mahābhārata is one of the two major Sanskrit epics of ancient India, the other being the Rāmāyaa. The epic is part of the Hindu history, the word in itself literally means "history", and forms an important part of Hindu mythology.
With more than 74,000 verses, long prose passages, and about 1.8 million words in total, the Mahābhārata is one of the longest epic poems in the world. Including the Harivaśa, the Mahabharata has a total length of more than 90,000 verses.
It is of immense importance to the culture in the Indian subcontinent, and is a major text of Hinduism. Its discussion of human goals (artha or purpose, kāma or pleasure, dharma or duty, and moksha or liberation) takes place in a long-standing tradition, attempting to explain the relationship of the individual to society and the world (the nature of the 'Self') and the workings of karma.
The title may be translated as "the great tale of the Bhārata Dynasty", according to the Mahābhārata's own testimony extended from a shorter version simply called Bhārata of 24,000 verses.
Traditionally, Hindus ascribe the authorship of the Mahābhārata to Vyasa. Its philological study has a long history of attempts to unravel its historical growth and composition layers. Its earliest layers probably date back to the late Vedic period (ca. 8th c. BC) and it probably reached its final form by the time the Gupta period began (ca. 4th c. AD).
Hiostory - The epic is traditionally ascribed to Vyasa, who is also one of the major dynastic characters within the epic. The first section of the Mahabharata states that it was Ganesha who, at the request of Vyasa, wrote down the text to Vyasa's dictation. Ganesha is said to have agreed to write it only on condition that Vyasa never pause in his recitation. Vyasa agreed, providing that Ganesha took the time to understand what was said before writing it down. The epic employs the story within a story structure, otherwise known as frametales, popular in many Indian religious and secular works. It is recited to the King Janamejaya who is the great-grandson of Arjuna, by Vaisampayana, a disciple of Vyasa.
It is usually thought that the full length of the Mahabharata has accreted over a long period. The Mahabharata itself distinguishes a core portion of 24,000 verses, the Bharata proper, as opposed to additional secondary material, while the Ashvalayana Grhyasutra makes a similar distinction. According to the Adi-parva of the Mahabharata (shlokas 81, 101-102), the text was originally 8,800 verses when it was composed by Vyasa and was known as the Jaya (Victory), which later became 24,000 verses in the Bharata recited by Vaisampayana, and finally over 90,000 verses in the Mahabharata recited by Ugrasravas.
As with the field of Homeric studies, research on the Mahabharata has put an enormous effort into recognizing and dating various layers within the text. The state of the text has struck early 20th century Indologists as "chaotic" or "unordered".
The earliest known references to the Mahabharata and its core Bharata date back to the Ashtadhyayi (sutra 6.2.38) of Pānini (fl. 4th century BC), and in the Ashvalayana Grhyasutra \. This may suggest that the core 24,000 verses, known as the Bharata, as well as an early version of the extended Mahabharata, were composed by the 4th century BC. Parts of the Jaya's original 8,800 verses possibly may date back as far as the 9th-8th century BC.
The Greek writer Dio Chrysostom (ca. 40-120) reported, "it is said that Homer's poetry is sung even in India, where they have translated it into their own speech and tongue. The result is that...the people of India...are not unacquainted with the sufferings of Priam, the laments and wailings of Andromache and Hecuba, and the valor of both Achilles and Hector: so remarkable has been the spell of one man's poetry!"[ Despite the passage's evident face-value meaning—that the Iliad had been translated into Sanskrit—some scholars have supposed that the report reflects the existence of a Mahabharata at this date, whose episodes Dio or his sources syncretistically identify with the story of the Iliad. Christian Lassen, in his Indische Alterthumskunde, supposed that the reference is ultimately to Dhritarashtra's sorrows, the laments of Gandhari and Draupadi, and the valor of Arjuna and Suyodhana or Karna. This interpretation, endorsed in such standard references as Albrecht Weber's History of Indian Literature, has often been repeated without specific reference to what Dio's text says.
Later, the copper-plate inscription of the Maharaja Sharvanatha (533-534) from Khoh (Satna District, Madhya Pradesh) describes the Mahabharata as a "collection of 100,000 verses" (shatasahasri samhita). The redaction of this large body of text was carried out after formal principles, emphasizing the numbers 18 and 12. The addition of the latest parts may be dated by the absence of the Anushasana-parva from MS Spitzer, the oldest surviving Sanskrit philosophical manuscript dated to the first century, that contains among other things a list of the books in the Mahabharata. From this evidence, it is likely that the redaction into 18 books took place in the first century. An alternative division into 20 parvas appears to have co-existed for some time. The division into 100 sub-parvas (mentioned in Mbh. 1.2.70) is older, and most parvas are named after one of their constituent sub-parvas. The Harivamsa consists of the final two of the 100 sub-parvas, and was considered an appendix (khila) to the Mahabharata proper by the redactors of the 18 parvas.
The historicity of the Kurukshetra War is unclear. Inasmuch as it does have a historical precedent, it would best fit into the context of Iron Age India of the 9th century BC or so.
Regardless of the historicity of the Kurukshetra War in particular, the general setting of the epic certainly does have a historical precedent in Iron Age (Vedic) India, where the Kuru kingdom was the center of political power during roughly 1200 to 800 BC. A dynastic conflict of the period could have been the inspiration for the Jaya, the core on which the Mahabharata corpus was built, with a climactic battle eventually coming to be viewed as an epochal event.
Pauranic literature presents genealogical lists associated with the Mahabharata narrative. The evidence of the Puranas is of two kinds. Of the first kind, there is the direct statement that there were 1015 (or 1050) years between the birth of Parikshita (Arjuna's grandson) and the accession of Mahapadma Nanda, commonly dated to 382 B.C., which would yield an estimate of about 1400 B.C. for the Bharata battle. However, this would imply improbably long reigns on average for the kings listed in the genealogies. Of the second kind are analyses of parallel genealogies in the Puranas between the times of Adhisimakrishna (Parikshita's great-grandson) and Mahapadma Nanda. Pargiter accordingly estimated 26 generations by averaging 10 different dynastic lists and, assuming 18 years for the average duration of a reign, arrived at an estimate of 850 B.C. for Adhisimakrishna, and thus approximately 950 B.C. for the Bharata battle.
B. B. Lal used the same approach with a more conservative assumption of the average reign to estimate a date of 836 B.C., and correlated this with archaeological evidence from Painted Grey Ware sites, the association being strong between PGW artifacts and places mentioned in the epic.
Attempts to date the events using methods of archaeoastronomy have produced, depending on which passages are chosen and how they are interpreted, estimates ranging from the late 4th to the mid 2nd millennium B.C. The late 4th millennium date has a precedent in the calculation of the Kaliyuga epoch, based on planetary conjunctions, by Aryabhata (6th century). His date of February 18th 3102 B.C. has become widespread in Indian tradition (for example, the Aihole inscription of Pulikeshi II, dated to Saka 556 = 634 A.D., claims that 3735 years have elapsed since the Bharata battle. Another traditional school of astronomers and historians, represented by Vriddha-Garga, Varahamihira (author of the Brhatsamhita) and Kalhana (author of the Rajatarangini), place the Bharata war 653 years after the Kaliyuga epoch, corresponding to 2449 B.C.
Synopsis : The core story of the work is that of a dynastic struggle for the throne of Hastinapura, the kingdom ruled by the Kuru clan. The two collateral branches of the family that participate in the struggle are the Kaurava and the Pandava. Although the Kaurava is the senior branch of the family, Duryodhana, the eldest Kaurava, is younger than Yudhisthira, the eldest Pandava. Both Duryodhana and Yudhisthira claim to the first in line to inherit the throne.
The struggle culminates in the great battle of Kurukshetra, in which the Pandavas are ultimately victorious. The battle produces complex conflicts of kinship and friendship, instances of family loyalty and duty taking precedence over what is right, as well as the converse.
The Mahabharata itself ends with the death of Krishna, and the subsequent end of his dynasty, and ascent of the Pandava brothers to heaven. It also marks the beginning of the Hindu age of Kali (Kali Yuga), the fourth and final age of mankind, where the great values and noble ideas have crumbled, and man is heading toward the complete dissolution of right action, morality and virtue.
The Older generations : Janamejaya's ancestor Shantanu, the king of Hastinapura has a short-lived marriage with the goddess Ganga and has a son, Devavrata (later to be called Bhishma), who becomes the heir apparent.
Many years later, when the king goes hunting, he sees Satyavati, the daughter of a fisherman and asks her father for her hand. Her father refuses to consent to the marriage unless Shantanu promises to make any future son of Satyavati the king upon his death. To solve the king's dilemma, Devavrata agrees not to take the throne. As the fisherman is not sure about the prince's children honouring the promise, Devavrata also takes a vow of lifelong celibacy to guarantee his father's promise. Shantanu has two sons by Satyavati, Chitrangada and Vichitravirya. Upon Shantanu's death, Chitrangada becomes king. He lived a very short uneventful life and dies. Vichitravirya, the younger son, rules Hastinapura. In order to arrange the marriage of the young Vichitravirya, Bhishma goes to Kāśī for a swayamvara of the three princesses Amba, Ambika and Ambalika. He abducts them on account of his strength, rather than their will. Ambika and Ambalika consent to be married to Vichtravirya. Amba informs Bhishma she wished to marry Shalvaraj (king of Shalva) whom Bhishma defeated at their swayamvar. Bhishma lets her leave but Shalvaraj refuses to marry her, smarthing at his humiliation under Bhishma. Amba then returns to marry Vichtravirya but he refuses. Finally, she asks Bhishma to marry her but he proclaims he cannot marry her because of his vow of celibacy. Amba then becomes enraged and becomes Bhishma's bitter enemy,holding him responsible for her plight.
The Pandava and Kaurava princes : When Vichitravirya dies young without any heirs, Satyavati asks her first son Vyasa to father children on the widows. The first queen Ambika shuts her eyes during sexual intercourse and her son Dhritarashtra is born blind. Ambalika turns pale and bloodless, and her son Pandu is born pale (the term Pandu may also mean 'jaundiced'. Vyasa fathers a third son Vidura, by a serving maid who does not fear him and he turns to be intelligent.
Dhritarashtra marries Gandhari, a princess from Gandhara, who blindfolds herself when she finds she has been married to a blind man. Pandu takes the throne because of Dhritarashtra's blindness. Pandu marries twice, to Kunti and Madri. Pandu is however cursed by sage Kindama that if he engages in a sexual act, he will die. He then retires to the forest along with his two wives, and his brother rules thereafter, despite his blindness.
Pandu's older queen Kunti however, asks the gods Dharma, Vayu, and Indra for sons, by using a boon granted by Durvasa. She gives birth to three sons Yudhishtira, Bhima, and Arjuna through these gods. Kunti shares her boon with the younger queen Madri, who bears the twins Nakula and Sahadeva through the Ashwini twins. However Pandu and Madri, indulge in sex and Pandu dies. Madri dies on his funeral pyre out of remorse. Kunti raises the five brothers, who are from then usually referred to as the Pandava brothers.
Dhritarashtra has a hundred sons through Gandhari, all born after the birth of Yudhishtira. These are the Kaurava brothers, the eldest being Duryodhana, and the second Dushasana. The rivalry and enmity between them and the Pandava brothers, from their youth and into manhood leads to the Kurushetra war.
The House of Lac; Duryodhana plots to get rid of the Pandavas. He has a palace built of flammable materials (mostly Lac), and arranges for them to stay there, with the intention of setting it alight. However, the Pandavas are warned by their uncle, Vidura, who sends them a miner to dig a tunnel. They are able to escape to safety and go into hiding, but after leaving others behind, whose bodies are mistaken for them. The Pandavas and Kunti go into hiding.
Marriage to Draupadi : During the course of their hiding the Pandavas learn of a swayamvara which is taking place for the hand of the Pāñcāla princess Draupadī. The Pandavas enter the competition in disguise as Brahmins. The task is to string a mighty steel bow and shoot a target on the ceiling, which is the eye of a moving artificial fish, while looking at its reflection in oil below. Most of the princes fail, many being unable to lift the bow. Arjuna succeeds however. The Pandavas return home and inform their mother that Arjuna has won a competition and to look at what they have brought back. Without looking, Kunti asks them to share whatever it is Arjuna has won among themselves. Thus Draupadi ends up being the wife of all five brothers.
Indraprastha : After the wedding, the Pandava brothers are invited back to Hastinapura. The Kuru family elders and relatives negotiate and broker a split of the kingdom, with the Pandavas obtaining a new territory. Yudhishtira has a new capital built for this territory at Indraprastha. Neither the Pandava nor Kaurava sides are happy with the arrangement however.
Shortly after this, Arjuna kidnaps and then marries Krishna's sister, Subhadra. Yudhishtira wishes to establish his position as king; he seeks Krishna's advice. Krishna advises him, and after due preparation and the elimination of some opposition, Yudhishthira carries out the rājasūya yagna ceremony; he is thus recognised as pre-eminent among kings.
The Pandavas have a new palace built for them, by Maya the Danava. They invite their Kaurava cousins to Indraprastha. Duryodhana walks round the palace, and mistakes a glossy floor for water, and will not step in. After being told of his error, he then sees a pond, and assumes it is not water and falls in. Draupadi laughs at him, and he is humiliated.
The dice game : Shakuni, Duryodhana's uncle, now arranges a dice game, playing against Yudhishtira with loaded dice. Yudhishtira loses all his wealth, then his kingdom. He then even gambles his brothers, himself, and finally his wife into servitude. The jubilant Kauravas insult the Pandavas in their helpless state and even try to disrobe Draupadi in front of the entire court, but her honour is saved by Krishna who miraculously creates lengths of cloth to replace the ones being removed.
Dhritarashtra, Bhishma, and the other elders are aghast at the situation, but Duryodhana is adamant that there is no place for two crown princes in Hastinapura. Against his wishes Dhritarashtra orders for another dice game. The Pandavas are required to go into exile for 13 years, and for the 13th year must remain hidden. If discovered by the Kauravas, they will be forced into exile for another 12 years.
Exile and return : The Pandavas spend twelve years in exile; many adventures occur during this time. They also prepare alliances for a possible future conflict. They spend their final year in disguise in the court of Virata, and are discovered at or after the end of the year.
At the end of their exile, they try to negotiate a return to Indraprastha. However, this fails, as Duryodhana objects that they were discovered while in hiding, and that no return of their kingdom was agreed. War becomes inevitable.
The battle at Kurukshetra : The two sides summon vast armies to their help, and line up at Kurukshetra for a war. The Kingdoms of Panchala, Dwaraka, Kasi, Kekaya, Magadha, Matsya, Chedi, Pandya and the Yadus of Mathura and some other clans like the Parama Kambojas were allied with the Pandavas. The allies of the Kauravas included the kings of Pragjyotisha, Anga, Kekaya, Sindhudesa (including Sindhus, Sauviras and Sivis), Mahishmati, Avanti in Madhyadesa, Madra, Gandhara, Bahlikas, Kambojas and many others. Prior to war being declared, Balarama, had expressed his unhappiness at the developing conflict, and left to go on pilgrimage, thus he does not take part in the battle itself. Krishna takes part in a non-combatant role, as charioteer for Arjuna.
Before the battle, Arjuna, seeing himself facing great-uncle Bhishma and his teacher Drona on the other side, has doubts about the battle and he fails to lift his Gandiva bow. Krishna wakes him up to his call of duty in the famous Bhagavad Gita section of the epic.
Though initially sticking to chivalrous notions of warfare, both sides soon adopt dishonourable tactics. At the end of the 18-day battle, only the Pandavas, Satyaki, Kripa, Ashwathama, Kritavarma and Krishna survive.
The end of the Pandavas : After "seeing" the carnage, Gandhari who had lost all her sons, curses Krishna to be a witness to a similar annihilation of his family, for though divine and capable of stopping the war, he had not done so. Krishna accepts the curse, which bears fruit 36 years later.
The Pandavas who had ruled their kingdom meanwhile, decide to renounce everything. Clad in skins and rags they retire to the Himalaya and climb towards heaven in their bodily form. A stray dog travels with them. One by one the brothers and Draupadi fall on their way. As each one stumbles, Yudhishitra gives the rest the reason for their fall (Draupadi was partial to Arjuna, Nakula and Sahadeva were vain and proud of their looks, Bhima and Arjuna were proud of their strength and archery skills, respectively). Only the virtuous Yudhisthira who had tried everything to prevent the carnage and the dog remain. The dog reveals himself to be the god Yama (also known as Yama Dharmaraja), and then takes him to the underworld where he sees his siblings and wife. After explaining the nature of the test, Dharma takes Yudhishtira back to heaven and explains that it was necessary to expose him to the underworld for the one lie he had said during his entire life. Dharma then assures him that his siblings and wife would join him in heaven after they had been exposed to the underworld for measures of time according to their vices.
Arjuna's grandson Parikshita rules after them and dies bitten by a snake. His furious son, Janamejaya, decides to perform a snake sacrifice (sarpasttra) in order to destroy the snakes. It is at this sacrifice that the tale of his ancestors is narrated to him. |
