“Sanjaya said, ’Having addressed Arjuna in these words, the son of Parasara, O chief of the Bharatas, went away to the place he had come from, O chastiser of foes.’
“Sanjaya said, ’Having battled fiercely for five days, O king, the Brahmana (Drona) endued with great strength, fell and repaired to the region of Brahma. The fruits that arise from a study of the Vedas arise from a study of this Parva also. The great achievements of brave Kshatriyas have been described here. He who readeth or listeneth to the recitation of this Parva every day is freed from heinous sins and the most atrocious acts of his life. Brahmanas may always obtain herefrom the fruits of sacrifices. From this, Kshatriyas may obtain victory in fierce battle. The other orders (Vaisyas and Sudras) may obtain desirable sons and grandsons and all objects of desire!’”
The end of Drona Parva.
1. Literally, like an oration teeming with unrefined expressions.
2. i.e., deprived of robes and ornaments because of her widowhood.
3. A Sarabha is a fabulous animal of eight legs supposed to be stronger than the lion.
4. The sense seems to be, that when such an one hath been slain, what is there on earth that is not subject to destruction? Ye, should, therefore, grieve for your wealth, children etc. as things already gone.
5. There is a slight difference of reading in this sloka as it occurs in the Bombay text. The sense seems to be, that since everything is destined to die, why should I fear to do my duty.
6. The last line is read incorrectly, I think, in the Bombay text.
7. The second fine of 12 is read incorrectly in the Bengal text. Instead of tathapi the true reading (as in the Bombay edition) is tavapi.
8. Kula-samhanana-jnana, i.e., ’knowledge of Kula, as also of samhanana, which latter, as Nilakantha explains, means the body. A knowledge of the body, of vital and other limbs, was possessed by every accomplished warrior who wanted to smite effectually.
9. i.e., who will feel it humiliating for him to walk behind Drona?
10. A substantial difference of reading occurs here between the Bengal and the Bombay texts. Both have defects of their own. It seems to me that Drona, as leader, proceeded in the van. Karna, when described as proceeding at the head of all bowmen, must be taken marching at the head of the whole rear guard. In the case, his position would be immediately behind Drona’s.
11. Lit, “placed army to their right,” i.e., these birds wheeled to the left of thy host, which is an evil omen.
12. The first line of 23 is read with a slight variation in the Bengal text. The words ‘nothing could be seen save Drona’s arrows’ are added here to make the sense clear.