Ashwamedhika Parva
Kannada translations
14_AshwamedhikaParva_19 May 2021
- ಯುಧಿಷ್ಠಿರಸಾಂತ್ವನ
- ವ್ಯಾಸವಾಕ್ಯ
- ಸಂವರ್ತಮರುತ್ತೀಯ
- ಸಂವರ್ತಮರುತ್ತೀಯ
- ಸಂವರ್ತಮರುತ್ತೀಯ
- ಸಂವರ್ತಮರುತ್ತೀಯ
- ಸಂವರ್ತಮರುತ್ತೀಯ
- ಸಂವರ್ತಮರುತ್ತೀಯ
- ಸಂವರ್ತಮರುತ್ತೀಯ
- ಸಂವರ್ತಮರುತ್ತೀಯ
- ಕೃಷ್ಣಧರ್ಮಸಂವಾದ
- ಕೃಷ್ಣಧರ್ಮಸಂವಾದ
- ಕೃಷ್ಣಧರ್ಮಸಂವಾದ
- ಹಸ್ತಿನಾಪುರಪ್ರವೇಶ
- ಇಂದ್ರಪ್ರಸ್ಥೇ ಕೃಷ್ಣಾರ್ಜುನಸಭಾವಿಹಾರ
- ಅನುಗೀತಾ
- ಅನುಗೀತಾ
- ಅನುಗೀತಾ
- ಅನುಗೀತಾ
- ಅನುಗೀತಾಯಾಂ ಬ್ರಹ್ಮಗೀತಾ
- ಅನುಗೀತಾಯಾಂ ಬ್ರಾಹ್ಮಣಗೀತಾ
- ಅನುಗೀತಾಯಾಂ ಬ್ರಾಹ್ಮಣಗೀತಾ
- ಅನುಗೀತಾಯಾಂ ಬ್ರಾಹ್ಮಣಗೀತಾ
- ಅನುಗೀತಾಯಾಂ ಬ್ರಾಹ್ಮಣಗೀತಾ
- ಅನುಗೀತಾಯಾಂ ಬ್ರಾಹ್ಮಣಗೀತಾ
- ಅನುಗೀತಾಯಾಂ ಬ್ರಾಹ್ಮಣಗೀತಾ
- ಅನುಗೀತಾಯಾಂ ಬ್ರಾಹ್ಮಣಗೀತಾ
- ಅನುಗೀತಾಯಾಂ ಬ್ರಾಹ್ಮಣಗೀತಾ
- ಅನುಗೀತಾಯಾಂ ಬ್ರಾಹ್ಮಣಗೀತಾ
- ಅನುಗೀತಾಯಾಂ ಬ್ರಾಹ್ಮಣಗೀತಾ
- ಅನುಗೀತಾಯಾಂ ಬ್ರಾಹ್ಮಣಗೀತಾ
- ಅನುಗೀತಾಯಾಂ ಬ್ರಾಹ್ಮಣಗೀತಾ
- ಅನುಗೀತಾಯಾಂ ಬ್ರಾಹ್ಮಣಗೀತಾ
- ಅನುಗೀತಾಯಾಂ ಬ್ರಾಹ್ಮಣಗೀತಾ
- ಅನುಗೀತಾಯಾಂ ಗುರುಶಿಷ್ಯಸಂವಾದ
- ಅನುಗೀತಾಯಾಂ ಗುರುಶಿಷ್ಯಸಂವಾದ
- ಅನುಗೀತಾಯಾಂ ಗುರುಶಿಷ್ಯಸಂವಾದ
- ಅನುಗೀತಾಯಾಂ ಗುರುಶಿಷ್ಯಸಂವಾದ
- ಅನುಗೀತಾಯಾಂ ಗುರುಶಿಷ್ಯಸಂವಾದ
- ಅನುಗೀತಾಯಾಂ ಗುರುಶಿಷ್ಯಸಂವಾದ
- ಅನುಗೀತಾಯಾಂ ಗುರುಶಿಷ್ಯಸಂವಾದ
- ಅನುಗೀತಾಯಾಂ ಗುರುಶಿಷ್ಯಸಂವಾದ
- ಅನುಗೀತಾಯಾಂ ಗುರುಶಿಷ್ಯಸಂವಾದ
- ಅನುಗೀತಾಯಾಂ ಗುರುಶಿಷ್ಯಸಂವಾದ
- ಅನುಗೀತಾಯಾಂ ಗುರುಶಿಷ್ಯಸಂವಾದ
- ಅನುಗೀತಾಯಾಂ ಗುರುಶಿಷ್ಯಸಂವಾದ
- ಅನುಗೀತಾಯಾಂ ಗುರುಶಿಷ್ಯಸಂವಾದ
- ಅನುಗೀತಾಯಾಂ ಗುರುಶಿಷ್ಯಸಂವಾದ
- ಅನುಗೀತಾಯಾಂ ಗುರುಶಿಷ್ಯಸಂವಾದ
- ಅನುಗೀತಾಯಾಂ ಗುರುಶಿಷ್ಯಸಂವಾದ
- ಕೃಷ್ಣಪ್ರಯಾಣ
- ಉತ್ತಂಕೋಪಾಖ್ಯಾನೇ ಕೃಷ್ಣೋತ್ತಂಕಸಮಾಗಮ
- ಉತ್ತಂಕೋಪಾಖ್ಯಾನೇ ಕೃಷ್ಣವಾಕ್ಯ
- ಉತ್ತಂಕೋಪಾಖ್ಯಾನ
- ಉತ್ತಂಕೋಪಾಖ್ಯಾನೇ ಕುಂಡಲಾಹರಣ
- ಉತ್ತಂಕೋಪಾಖ್ಯಾನ
- ಉತ್ತಂಕೋಪಾಖ್ಯಾನ
- ಕೃಷ್ಣಸ್ಯದ್ವಾರಕಾಪ್ರವೇಶ
- ವಾಸುದೇವವಾಕ್ಯ
- ವಸುದೇವಸಾಂತ್ವನ
- ಅಭಿಮನ್ಯುಶ್ರಾದ್ಧ
- ದ್ರವ್ಯಾನಯನೋಪಕ್ರಮ
- ದ್ರವ್ಯಾನಯನೋಪಕ್ರಮ
- ದ್ರವ್ಯಾನಯನ
- ಪರಿಕ್ಷಿಜ್ಜನ್ಮಕಥನ
- ಸುಭದ್ರಾವಾಕ್ಯ
- ಉತ್ತರಾವಾಕ್ಯ
- ಪರಿಕ್ಷಿತ್ಸಂಜೀವನ
- ಪಾಂಡವಾಗಮನ
- ಕೃಷ್ಣವ್ಯಾಸಾನುಜ್ಞಯಾ
- ಯಜ್ಞಸಾಮಗ್ರೀಸಂಪಾದನ
- ಅಶ್ವಾನುಸರಣ
- ಅಶ್ವಾನುಸರಣ
- ಅಶ್ವಾನುಸರಣೇ ವಜ್ರದತ್ತಯುದ್ಧ
- ಅಶ್ವಾನುಸರಣೇ ಬ್ರಹ್ಮದತ್ತಪರಾಜಯ
- ಸೈಂಧವಯುದ್ಧ
- ಸೈಂಧವಪರಾಜಯ
- ಅರ್ಜುನಬಭ್ರುವಾಹನಯುದ್ಧ
- ಅರ್ಜುನಪ್ರತ್ಯುಜ್ಜೀವನ
- ಅರ್ಜುನಪ್ರತ್ಯುಜ್ಜೀವನ
- ಅರ್ಜುನಪ್ರತ್ಯುಜ್ಜೀವನ
- ಅಶ್ವಾನುಸರಣ
- ಅಶ್ವಾನುಸರಣೇ ಮಾಗಧಪರಾಜಯ
- ಅಶ್ವಾನುಸರಣ
- ಅಶ್ವಾನುಸರಣೇ ಶಕುನಿಪುತ್ರಪರಾಜಯ
- ಅಶ್ವಮೇಧಾರಂಭ
- ಅಶ್ವಮೇಧಾರಂಭ
- ಅಶ್ವಮೇಧಾರಂಭ
- ಅರ್ಜುನಪ್ರತ್ಯಾಗಮನ
- ಅಶ್ವಮೇಧಾರಂಭ
- ಅಶ್ವಮೇಧಸಮಾಪ್ತಿ
- ನಕುಲಾಖ್ಯಾನ
- ನಕುಲಾಖ್ಯಾನ
- ಹಿಂಸಾಮಿಶ್ರಧರ್ಮನಿಂದಾ
- ನಕುಲೋಪಾಖ್ಯಾನ
- ನಕುಲೋಪಾಖ್ಯಾನ
Structure
Ashvamedhika Parva (Sanskrit: अश्वमेध पर्व), or the "Book of Horse Sacrifice," is the fourteenth of eighteen books of the Mahabharata. This also is the 89th of the 100 Upa Parvas (Sections) of Mahabharata. It has a total of 2742 Shlokas (Verses) organized into 96 Adhyayas (Chapters). It has only one Upa Parva named Ashvamedha Parva.
Summary
Ashvamedhika Parva begins with an advice from Krishna and Vyasa who recommend Yudhishthira to perform the Ashvamedha sacrifice. Yudhishthira discloses that the treasury is empty because of the war. Vyasa suggests mining gold in Himavat, near mount Meru. He recites the story of king Marutta. Yudhishthira proceeds with the effort to mine gold, fill his treasury and perform the Ashvamedha.
The book includes Anugita parva, over 36 chapters, which Krishna describes as re-telling the essence of Bhagavad Gita. Anugita is recited because Arjuna tells Krishna that he is unable to recollect the wisdom of Bhagavad Gita , and would like to listen to Krishna's wisdom again. Krishna recites Anugita - literally, Subsequent Gita - as a dialogue between a Siddha and his disciple, a Brahmin couple, and a teacher and his disciple.
The Parva narrates the royal ceremony of the Ashvamedha initiated by Yudhishthira, after recommendations of Vyasa. The ceremony is a year-long event where the horse roams any land in any direction it wishes to. The horse is followed by an army led by Arjuna, whose mission is to challenge any ruler who objects the free movement of the horse. This ceremony establishes the primacy of Yudhishthira as the emperor, and his recognition by other rulers and kingdoms. At the end of the year, victorious Arjuna's army and the horse return to the emperor's capital, and the horse is sacrificed before many kings.
The Anugita sub-parva recites a restatement of Bhagavad Gita teachings by Krishna to Arjuna. However, its authenticity and origins have been questioned by scholars.[3] The various manuscripts of the Mahabharata discovered in India in early to mid 19th century, show inconsistencies in the 36 Chapters of Anugita, including the name itself. The so-called Bombay manuscripts further splits the Anugita into Anugita, Vasudevagamana, Brahma Gita, Brahmana Gita, Gurusishya samvada and Uttankopakhyana. The Madras, Calcutta and Ahmedabad manuscripts give different names. Hall suggests Anugita may have been composed and inserted into the original sometime during the 16th or 17th century AD.
Aswamedhika Parva includes the philosophical treatise Anûgîta, as well as many tales and fables such as the mongoose at the sacrifice.
The fable of mongoose: animal sacrifice or compassion
One day, after many hours of harsh work, the ascetic finds a handful of barley grains. He brings the grains home, and his wife cooks it. Just when his son and daughter in law, his wife and he are about to eat their first meal in few days, a guest arrives. The ascetic washes the guest's feet and inquires how he was doing. The guest says he is hungry. The ascetic, explains the mongoose, gives his guest his share of cooked barley. The guest eats it, but says it was too little, he is still hungry. The wife of the ascetic hears the guest. She offers her own share of cooked barley, even though she too is starving. The guest eats that too, but said he still feels hungry. The ascetic's son and daughter-in-law give all their share of cooked barley too. The guest finishes it, then smiles and re-appears in the form of god Dharma. The god gives the family a boon and fills their home with food, saying that it is not the quantity that matters, but quality of care and love given one's circumstances. The mongoose asks if Yudhishthira is confident that his animal sacrifice would please the deity Dharma. Before Yudhishthira could answer, the mongoose disappears.
The Rishis at the yajna ask if animal sacrifice is appropriate, or should they show compassion for all creatures. Some suggest that seeds of grain be substituted, and animals be set free. Listening to the discussion between the Rishis, king Vasu suggests in Ashvamedhika Parva, that large gifts from a sinful person are of no value, but even small gifts from a righteous person given with love is of great merit.
In that forest, Intelligence is the tree, Emancipation is the fruit, Tranquility is the shade;
It has Knowledge for its resting house, Contentment for its water, and Kshetrajna for its sun.Tranquility is praised by those who are conversant with the forest of knowledge.
— Anugita, Aswamedhika Parva, Mahabharata Book xiv.27
Days end with the sun’s setting, and nights with the sun’s rising;
the end of pleasure is always sorrow, and the end of sorrow is always pleasure.All associations have dissociations for their end, and life has death for its end;
All action ends in destruction, and all that is born certainly dies.
Everything is transient, everything ends;
Only of knowledge, there is no end.— Anugita, Aswamedhika Parva, Mahabharata Book xiv.44