नारायणं नमस्कृत्य नरं चैव नरोत्तमम्। देवी सरस्वतीं चैव ततो जयमुदीरयेत्॥
Having saluted the Supreme Deity (Narayana) and the highest of all male beings (Nara) and also the Goddess of Learning (Sarasvati), let us cry success!
लोमहर्षणपुत्र उग्रश्रवाः सौतिः पौराणिको नैमिषारण्ये शौनकस्य कुलपतेर्दादशवार्षिक सत्रे॥ सुखासीनानभ्यगच्छद्ब्रह्मर्षीन् संशितव्रतान्। विनयावनतो भूत्वा कदाचित् सूतनन्दनः॥
One day when the great sages of hard austerities, who were present at the twelve years' sacrifice of Kulapati Shaunaka, were comfortably sitting in the Naimisharanya, Rishi Lomaharshana's son, Ugrashrava, popularly known as Sauti, well-read in the Puranas, came to them with all humility.
तमाश्रममनुप्राप्तं नैमिषारण्यवासिनाम्। चित्राः श्रोतुं कथास्तत्र परिवस्तपस्विनः॥
(Thereupon) desirous of hearing his wonderful stories, the ascetics addressed him who had come to their hermitage of Naimisharanya.
अभिवाद्य मुनींस्तांस्तु सर्वानेव कृताञ्जलिः। अपृच्छत् स तपोवृद्धिं सद्भिश्चैवाभिपूजितः॥
Having been welcomed with due respect by those holy Rishis, Sauti, with joined hands, asked them all how their depute penances were progressing.
अथ तेषूपविष्टेषु सर्वेष्वेव तपस्विषु। निर्दिष्टमासनं भेजे विनयाल्लौमहर्षणिः॥
After the Rishis had taken their seats, Lomaharshana's son humbly took the seat assigned to him.
सुखासीनं ततस्तं तु विश्रान्तमुपलक्ष्य च। अथापृच्छदृषिस्तत्र कश्चित् प्रस्तावयन् कथाः॥
Seeing that he had comfortably seated and observing that he had some rest after the fatigue, one of the Rishis started the conversation, saying,
कुत आगम्यते सौते क्व चायं विहतस्त्वया। कालः कमलपत्राक्ष शंसैतत्पृच्छतो मम॥
'O Lotus-eyed, whence have you came? Where have you been, Sauti? tell me, I ask you, (all the particulars of your travels).'
एवं पृष्टोऽब्रवीत् सम्यग् यथावल्लौमहर्षणिः। वाक्यं वचनसंपन्नस्तेषां च चरिताश्रयम्॥ तस्मिन् सदसि विस्तीर्णे मुनीनां भावितात्मनाम्।
When the accomplished speaker Sauti was thus questioned, he gave before that great assembly of contemplative Rishis a well and proper reply in words becoming their nature.
सौतिरुवाच जनमेजयस्य राजर्षेः सर्पसत्रे महात्मनः॥ समीपे पार्थिवेन्द्रस्य सम्यक् पारिक्षितस्य च। कृष्णद्वैपायनप्रोक्ताः सुपुण्या विविधाः कथाः॥ कथिताश्चापि विधिवद् या वैशम्पायनेन वै। श्रुत्वाऽहं ता विचित्रार्था महाभारतसंश्रिताः॥
Sauti said: After listening to the various sacred and wonderful stories of the Mahabharata composed by Krishna Dvaipayana those that were fully recited by Vaishampayana at the great Snake-sacrifice held by that noblehearted royal sage, the prince of all princes, the son of Parikshit, Janamejaya
बहूनि संपरिक्रम्य तीर्थान्यायतनानि च। समन्तपञ्चकं नाम पुण्यं द्विजनिषेवितम्॥
(O holy Rishis), I wandered about and visited many holy shrines and places of pilgrimages and came (at last) to Samantapanchaka, a place venerated by the twice-born,
गतवानस्मि तं देशं युद्धं यत्राभवत् पुरा! कुरूणां-पाण्डवानां च सर्वेषां च महीक्षिताम्॥
And where in the days of yore the sons of Kuru and Pandu had fought a deadly battle, in which all the Chiefs of India joined one side or the other.
दिदृक्षुरागतस्तस्मात् समीपं भवतामिह। आयुष्मन्तः सर्व एव ब्रह्मभूता हि मे मताः। अस्मिन् यज्ञे महाभागाः सूर्यपावकवर्चसः॥ कृताभिषेकाः शुचयः कृतजप्याहुताग्नयः। भवन्त आसने स्वस्था ब्रवीमि किमहं द्विजाः॥
Being anxious to see you (all), I have now come before your (august) presence. O Revered sages, to you who are all to me as Brahma to you who are greatly learned and highly blessed, who shine with the fire of the Sun in this holy place of sacrifice, who are pure by sacred ablutions, who have performed and finished the deep meditation, who have kept up the sacred fire, who are beyond all cares, to you, O twice-born ones, what shall I speak?
पुराणसंहिताः पुण्याः कथा धर्मार्थसंश्रिताः। इतिवृत्तं नरेन्द्राणामृषीणां च महात्मनाम्॥
Shall I repeat to you the sacred stories of the Puranas, bearing on religious merites and worldly prosperity, or shall I recount to you the wonderful deeds of the great sages and saints and the sovereigns of mankind?
ऋषय ऊचुः द्वैपायनेन यत् प्रोक्तं पुराणं परमर्षिणा। सुरैर्ब्रह्मर्षिभिश्चैव श्रुत्वा यदभिपूजितम्॥
The Rishis replied The Purana which was told by the illustrious sage, Dvaipayana and which was greatly esteemed by the celestials and Brahmarshis when they heared it,
तस्याख्यानवरिष्ठस्य विचित्रपदपर्वण: सूक्ष्मार्थन्याययुक्तस्य वेदार्थैर्भूषितस्य च॥
And which, being full of various dictions and divisions, is (undoubtedly) the most eminent narrative (amongst all narratives) that exist, containing (as it does) subtle and logically combined meanings, enriched with (the essence of) the Vedas, is a sacred work.
भारतस्येतिहासस्य पुण्यां ग्रन्थार्थसंयुताम्। संस्कारोपगतां ब्राह्मीं नानाशास्त्रोपबृंहिताम्॥ जनमेजयस्य यां राज्ञो वैशंपायन उक्तवान्। यथावत् स ऋषिस्तुष्ट्या सत्रे द्वैपायनाज्ञया।॥ वेदैश्चतुर्भिः संयुक्तां व्यासस्याद्भुतकर्मणः। संहितां श्रोतुमिच्छामो ध` पापभयापहाम्॥
It is composed in beautiful language and it includes all other works. It is explained by all Shastras and contains the sense of the four Vedas. (But Sauti), we desire to hear Bharata, the sacred history that drives away all fear, the holy composition of great Vyasa, just as it was beautifully narrated in the great Snake-sacrifice of Raja Janamejaya by Rishi Vaishampayana as directed by Krishna Dvaipayana himself.
सौतिरुवाच आद्यं पुरुषमीशानं पुरुहूतं पुरुष्टुतम्। ऋतमेकाक्षरं ब्रह्म व्यक्ताव्यक्तं सनातनम्॥
Sauti then said: Bowing (most reverentially) my head to the original first being Ishana, who is adored by all and to whom all make offerings, who is the true unchangeable One, who is manifested and unmanifested, eternal and everlasting Brahma.
असच्चसदसच्चैव यद् विश्वं सदसत्परम्। परावराणां स्रष्टारं पुराणं परमव्ययम्॥
Who is both non-existing and existing, who is the existing) universe and still distinct from both the existing and the non-existing world, who is the originator of all, both high and low, who is ancient, great and undecaying.
मङ्गल्यं मङ्गलं विष्णुं वरेण्यमनघं शुचिम्। नमस्कृत्य हृषीकेशं चराचरगुरुं हरिम्॥
Vishnu, who is pleasing and auspicious one, who is worthy of all worship, pure and sinless, who is Hari, the lord of the faculties, the guide of all the movable and the immovable.
महर्षेः पूजितस्येह सर्वलोकैर्महात्मनः। प्रवक्ष्यामि मतं पुण्यं व्यासस्याद्भुतकर्मणः॥
(O Rishis), I shall now describe to you the holy thoughts of the great Rishi of the wonderful deeds, (the sage) Vyasa, who is worshipped by all of you here.
आचख्युः कवयः केचित् संप्रत्याचक्षते परे। आख्यास्यन्ति तथैवान्ये इतिहासमिमं भुवि॥
Some bards have already sung this history; and some again are teaching it to others; others will no doubt do the same hereafter on earth.
इदं तु त्रिषु लोकेषु महज्ज्ञानं प्रतिष्ठितम्। विस्तरैश्च समासैश्च धार्यते यद्विजातिभिः॥
It is a great source of knowledge all through the three worlds. It is possessed by the twice-born in detailed and compendious forms.
अलंकृतं शुभैः शब्दैः समयैर्दिव्यमानुषैः। छन्दोवृत्तैश्च विविधैरन्वितं विदुषां प्रियम्॥
It is embellished with elegant expressions, with human and divine conversations and with various poetical metres. It is, therefore, the great delight of the learned.
निष्प्रभेऽस्मिन्निरालोके सर्वतस्तमसावृते। बृहदण्डमभूदेकं प्रजानां बीजमयव्यम्॥
In this universe, when there was no brightness and no light and when all was enveloped in darkness, there came into being a Mighty Egg, the one inexhaustible Seed of all created beings.
युगस्यादौ निमित्तं तन्महद्दिव्यं प्रचक्षते। यस्मिन् श्रूयते सत्यं ज्योतिर्ब्रह्म सनातनम्॥ अद्भुतं चाप्यचिन्त्यं च सर्वत्र समतां गतम्। अव्यक्तं कारणं सूक्ष्मं यत्तत् सदसदात्मकम्॥
It is called Mahaddivya and was created at the beginning of the Yuga. In it existed the true Light, Brahma, the eternal One, the wonderful and inconceivable Being, the omnipresent, invisible and subtle Cause, the Entity and Nonentity-natured Self.
यस्मात् पितामहो जज्ञे प्रभुरेकः प्रजापतिः। ब्रह्मा सुरगुरुः स्थाणुर्मनुः कः परमेष्ठ्यथ॥ प्राचेतसस्तथा दक्षो दक्षपुत्राश्च सप्त वै। ततः प्रजानां पतयः प्राभवन्नेकविंशतिः॥ पुरुषश्चाप्रमेयात्मा यं सर्वऋषयो विदुः। विश्वेदेवास्तथादित्या वसवोथाश्विनावपि॥
From this Egg was born the Lord Pitamaha, Brahma, the one only Prajapati, with Suraguru and Sthanu, Manu, Ka (Vishnu) and Parameshti. Prachetasas, Daksha and the seven of Daksha. Then also twenty one Prajapatis were born. The "Purusha of inconceivable nature whom all the Rishis know. Then appeared Vishvedevas, Adityas, the Vasus and the two Ashvins.
यक्षा: साध्याः पिशाचाश्च गुह्यकाः पितरस्तथा। ततः प्रसूता विद्वांसः शिष्टा ब्रह्मर्षि-सत्तमाः॥ राजर्षयश्च बहवः सर्वैः समुदिता गुणैः। आपो द्यौः पृथिवी वायुरन्तरिक्षं दिशस्तथा॥
The Yakshas, the Sadhyas, the Pisachas, the Guhyakas and the Pitris. Then were produced the wise and the most holy Brahmarshi and the numerous Rajarshis, distinguished for every noble quality, then the water, the heavens, the earth, the sky and the points of the heavens.
संवत्सरर्तवो मासाः पक्षाहोरात्रयः क्रमात्। यच्चान्यदपि तत्सर्वं संभूतं लोकसाक्षिकम्॥ यदिदं दृश्यते किंचिद्भूतं स्थावरजंगमम्। पुनः संक्षिप्यते सर्वं जगत्प्राप्ते युगक्षये॥
The years, the seasons, the months, the fortnights and the day and night in succession. And again, at the end of the world and of the Yuga, whatever is seen in the universe, all created things, both animate and inanimate, will be turned into chaos.
यथर्तावृतुलिङ्गानि नानारूपाणि पर्यये। दृश्यन्ते तानि तान्येव तथा भावा युगादिषु॥
And at the beginning of other (new) Yugas, all things will be again produced; and like the various fruits of the earth will succeed one another in the dye order of their seasons.
एवमेतदनाद्यन्तं भूतसंहारकारकम्। अनादिनिधनं लोके चक्रं संपरिवर्तते॥
This mysterious wheel, which causes, the destruction and production of all things, revolves thus perpetually in the world, without beginning and without an end.
त्रयस्त्रिंशत्सहस्राणि त्रयस्त्रिंशच्छतानि च। त्रयस्त्रिंशच्च देवानां सृष्टिः संक्षेपलक्षणा॥
To cite a brief example, The generation of Devas, was thirty three thousand, thirty three hundred and thirty three.
दिवःपुत्रो बृहद्भानुश्चक्षुरात्मा विभावसुः। सविता स ऋचीकोऽर्को भानुराशावहो रविः॥
The sons of Diva were Brihadbhanus, Chakshus, Atma, Vibhavasu, Savita, Richika, Arka, Bhanu, Ashavaha and Ravi.
पुरा विवस्वत: सर्वे मह्यस्तेषां तथावरः। देवभ्राट् तनयस्तस्य सुभ्राडिति ततः स्मृतः॥ सुभ्राजस्तु त्रयः पुत्राः प्रजावन्तो बहुश्रुताः। दशज्योतिः शतज्योतिः सहस्रज्योतिरेव च।॥
Of these Vivasvanas, old Mahya was the youngest whose son was Devabhrata. Devabhrata had one son, named Subhrata who had three sons, namely Dashajyoti, Shatajyoti and Sahasrajyoti, each of whom gave birth to innumerable offsprings.
दशपुत्रसहस्राणि दशज्योतेर्महात्मनः। ततो दशगुणाश्चान्ये शतज्योतेरिहात्मजाः॥ भूयस्ततो दशगुणाः सहस्रज्योतिषः सुताः। तेभ्योऽयं कुरुवंशश्च यदूनां भरतस्य च॥ ययातीक्ष्वाकुवंशश्च राजर्षीणां च सर्वशः। संभूता बहवो वंशा भूतसर्गाः सुविस्तराः॥
Famous Dashajyoti had ten thousands, Shatajyoti had ten times that number and Sahasrajyoti, ten times the number of the clisprings of Shatajyoti. From them descended the race of the Kurus, Yadus and Bharata and also that of Yayati and Ikshvaku and all the Rajarshis. There were also produced numerous other generations.
भूतस्थानानि सर्वाणि रहस्यं त्रिविधं च यत्। वेदा योग: सविज्ञानो धर्मोऽर्थः काम एव च॥
And innumerable creatures and their abodes. There were produced the three fold Mysteries, the Vedas, Yoga and Vijnana: Dharma, Artha and Kama,
धर्मकामार्थयुक्तानि शास्त्राणि विविधानि च। लोकयात्राविधानं च सर्वं तदृष्टवानृषिः॥
The various books on Dharma, Artha and Kama; the rules for the conduct of mankind.
इतिहासाः सवैयाख्या विविधाः श्रुतयोऽपि च। इह सर्वमनुक्रान्तमुक्तं ग्रन्थस्य लक्षणम्॥
The histories and discourse and various Shrutis. These are the signs of this work (Mahabharata).
विस्तीर्यैतन्महज्ज्ञानमृषिः संक्षिप्य चाब्रवीत्। इष्टं हि विदुषां लोके समासव्यासधारणम्॥ मन्वादि भारतं केचिदास्तीकादि तथापरे। तथोपरिचराद्यन्ये विप्राः सम्यगधीयते॥
All this, having been seen by Rishi Vyasa, is mentioned here in due order as a specimen of the book. Rishi Vyasa declared this mass of knowledge in both abridged and detailed forms. The learned of the world wish to possess both the detailed and the abridged accounts. Some read the Bharata from the first Mantra, some from the story of Astika, some again from Uparichara, while some Brahmanas read the whole.
विविधं संहिताज्ञानं दीपयन्ति मनीषिणः। व्याख्यातुं कुशलाः केचिद्ग्रन्थान्धारयितुं परे।५३। तपसा ब्रह्मचर्येण व्यस्य वेदं सनातनम्। इतिहासमिमं चक्रे पुण्यं सत्यवतीसुतः॥
Learned men display their various knowledge of Smritis in commenting on this composition. Some are skillful in explaining it while others in remembering it. The son of Satyavati (Vyasa,) by penances and mediation, having classified the ever-lasting Veda, composed this holy history.
पराशरात्मजो विद्वान्ब्रह्मर्षिः संशितव्रतः। तदाख्यानवरिष्ठं स कृत्वा द्वैपायनः प्रभुः॥ कथमध्यापयानीह शिष्यानित्यन्वचिन्तयत्। तस्य तच्चिन्तितं ज्ञात्वा ऋषेद्वैपायनस्य च।॥
When the learned and the strict vowed Brahmarshi, Dvaipayana Vyasa, the son of Parashara, completed this greatest of narrations, he began to consider how he could teach it to his pupils.
तत्राजगाम भगवान्ब्रह्मा लोकगुरुः स्वयम्। प्रीत्यर्थं तस्य चैवर्षेर्लोकानां हितकाम्यया॥
Then did that preceptor of the world, the possessor of the six attributes, Brahma, knowing the anxiety of Rishi Dvaipayana; came in person to the place where the Rishi was, so that he might gratify the Saint and benefit the people.
तं दृष्ट्वा विस्मितो भूत्वा प्राञ्जलिः प्रणत: स्थितः। आसनं कल्पयामास सर्वैर्मुनिगणैर्वृतः॥
When Vyasa, who was surrounded by all the classes of Munis, saw him, he was much surprised. Standing with his joined hands, he bowed at his feet and ordered a seat to be brought.
हिरण्यगर्भमासीनं तस्मिस्तु परमासने। परिवृत्यासनाभ्यासे वासवेयः स्थितोऽभवत्॥
Then going round to the side of the distinguished seat on which sat Hiranyagarbha, he stood near it.
अनुज्ञातोऽथ कृष्णस्तु ब्रह्मणा परमेष्ठिना। निषसादासनाभ्यासे प्रीयमाणः शुचिस्मितः॥
But being commanded by Parameshti, Brahma, full of love, he sat down near the seat; smiling in joy.
उवाच स महातेजा ब्रह्माणं परमेष्ठिनम्। कृतं मयेदं भगवान्काव्यं परमपूजितम्॥
Then addressing Brahma, the greatly glorious Vyasa thus said: "O Divine Brahma, a poem, which is greatly respected, had been composed by me."
ब्रह्मवेदरहस्यं च यच्चान्यत्स्थापितं मया। साङ्गोपनिषदां चैव वेदानां विस्तरक्रिया॥
It contains the mystery of Vedas and other subject that have been explained by me; (it contains) the various hymns of the Vedas, Upanishads with their Angas.
इतिहासपुराणानामुन्मेषं निर्मितं च यत्। भूतं भव्यं भविष्यं च त्रिविधं कालसंज्ञितम्॥
And a compilation of the Puranas and the history which has been composed by me and named after, the three divisions of time, namely, Past, Present and Future.
जरामृत्युभयव्याधिभावाभावविनिश्चयः। विविधस्य च धर्मस्य ह्याश्रमाणां च लक्षणम्॥
And it contains the nature of decay, death, fear, disease existence and non-existence; a description of creeds and the account of various modes of life.
चातुर्वर्ण्यविधानं च पुराणानां च कृत्स्नशः। तपसो ब्रह्मचर्यस्य पृथिव्याश्चन्द्रसूर्ययोः॥
And it also contains the rules of the four castes and the essence of all the Puranas, an account of asceticism and rules for the religious student; the dimensions of the earth, of the sun and moon.
ग्रहनक्षत्रताराणां प्रमाणं च युगैः सह। ऋचो यजूंषि सामानि वेदाध्यात्म तथैव च॥
Planets, stars and constellations and the length of the duration of the four Yugas and it further more contains Rik, Saman, Yajur Vedas, the Adhyatma.
न्यायशिक्षा चिकित्सा च दानं पाशुपतं तथा। हेतुनैव समं जन्म दिव्यमानुषसंज्ञितम्॥
Nyaya, orthoeopy and pathology, Charity, Pashupata and celestial and human births for particular purposes.
तीर्थानां चैव पुण्यानां देशानां चैव कीर्तनम्। नदीनां पर्वतानां च वनानां सागरस्य च॥
It contains a description of pilgrimages and holy places, of rivers, mountains, forests, seas.
पुराणां चैव दिव्यानां कल्पानां युद्धकौशलम्। वाक्यजातिविशेषाश्च लोकयात्राक्रमश्च यः॥
Of celestial cities and of the Kalpas; the art of war, different kinds of nations and the languages and the manners of the people.
यच्चापि सर्वं वस्तु तच्चैव प्रतिपादितम्। परं न लेखकः कश्चिदेतस्य भुवि विद्यते॥
All these have been placed is this poem, but a writer for this work is not to be found on earth.
ब्रह्मोवाच तपोविशिष्टादपि वै विशिष्टान्मुनिसंचयात्। मन्ये श्रेष्ठतरं त्वां वै रहस्यज्ञानवेदनात्॥
Brahma said : For your knowledge of the Divine Mystery, I have the highest regard for you amongst all the celebrated Rishis who are famous for their holy lives.
जन्मप्रभृति सत्यां ते वेदि गां ब्रह्मवादिनीम्। त्वया च काव्यमित्युक्तं तस्मात्काव्यं भविष्यति॥
I know; you have revealed in the language of truth the divine words, even from the first of them. You have called your present work, a poem; Therefore it would be called a poem?
अस्य काव्यस्य कवयो न समर्था विशेषणे। विशेषणे गृहस्थस्य शेषास्त्रय इवाश्रमाः॥
There will be no poets in this world whose works will equal this poem, as the three other Ashramas are never equal to the domestic Ashrama.
काव्यस्य लेखानार्थाय गणेशः स्मर्यतां मुने। सौतिरुवाच एवमाभाष्य तं ब्रह्मा जगाम स्वं निवेशनम्॥
Let Ganesha be remembered, O Rishi, to write this poem. Sauti said : Having thus spoken to Vyasa, Brahma went away to his own place.
ततः सस्मार हेरम्बं व्यासः सत्यवतीसुतः। स्मृतमात्रो गणेशानो भक्तचिन्तितपूरकः॥ तत्राजगाम विघ्नेशो वेदव्यासो यतः स्थितः। पूजितश्चोपविष्टश्च व्यासेनोक्तस्तदाऽनघ॥
Then Vyasa remembered Ganesha in his mind. As soon as he was thought of the expeller of obstacles, Ganesha, who is always ready to fulfil the desire of his worshippers, came at once to the place where Vyasa was seated.
लेखको भारतस्यास्य भव त्वं गणनायक। मयैव प्रोच्यमानस्य मनसा कल्पितस्य च॥
When he was saluted and when he took his seat, Vyasa thus addressed him, "O guide of the Ganas, kindly become the writer of the Bharata, which I have composed in my mind, but which I shall now repeat."
श्रुत्वैतत्प्राह विनेशो यदि मे लेखनी क्षणम्। लिखितो नावतिष्ठेत तदा स्यां लेखको ह्यहम्॥
On hearing this Ganesha thus replied; I shall become the writer of your work, provided my pen is not made to stop even for a moment.
व्यासोऽप्युवाच तं देवमबुद्ध्वा मा लिख क्वचित्। ओमित्युक्त्वा गणेशोऽपि बभूव किल लेखकः॥
Vyasa also told him, "without understanding it, please do not write anything." Ganesha assented by saying “Om.” He proceeded to write and Vyasa began to dictate.
ग्रन्थग्रन्थि तदा चक्रे मुनिगूढं कुतूहलात्। यस्मिन्प्रतिज्ञया प्राह मुनिद्वैपायनस्त्विदम्॥
To take time to rest, Vyasa sometimes knit the knots of composition very close. Thus he went on dictating his work as he made engagement.
अष्टौ श्लोकसहस्राणि अष्टौ श्लोकशतानि च। अहं वेद्मि शुको वेत्ति संजयो वेत्ति वा न वा॥ तच्छ्लोककूटमद्यापि ग्रथितं सुदृढं मुने। भेत्तुं न शक्यतेऽर्थस्य गूढत्वात्प्रश्रितस्य च॥
Sauti continued In this poem there are eight thousand eight hundred verses, whose meaning I know, so does Shuka and perhaps Sanjaya also knows. O Muni, none is able to understand to this day the closely knit slokas for the mysteriousness of their meaning.
सर्वज्ञोऽपि गणेशो यत् क्षणमास्ते विचारयन्। तावच्चकार व्यासोऽपि श्लोकानन्यान्बहूनपि॥ ८३।
Even self-knowing Ganesha had to take time to think (over their meaning), and during that time, Vyasa continued to compose other Verses great numbers.
अज्ञानतिमिरान्धस्य लोकस्य तु विचेष्टतः। ज्ञानाञ्जनशलाकाभिर्नेत्रोन्मीलनकारकम्॥
The wisdom of this work, like the stick used for applying collyrium, has opened the eyes of the world which were covered by the darkness of ignorance.
धर्मार्थकाममोक्षार्थैः समासव्यासकीर्तनैः। तथा भारतसूर्येण नृणां विनिहतं तमः॥
As the sun drives away the darkness, so does this Bharata, by its discourses on Dharma, Artha, Kama and Moksha, drive the ignorance of men.
पुराणपूर्णचन्द्रेण श्रुतिज्योत्स्नाः प्रकाशिताः। नृबुद्धिकौरवाणां च कृतमेतत् प्रकाशनम्॥
As the Full Moon with its mild light opens the buds of the water-lily, so does this Purana with the light of Shruti expand the human intellect.
इतिहासप्रदीपेन मोहावरणघातिना। लोकगर्भगृहं कृत्स्नं यथावत्संप्रकाशितम्॥
The whole house of the womb of nature is properly and completely lighted by the lamp of history which destroys the darkness of ignorance.
संग्रहाध्यायबीजो वै पौलोमास्तीकमूलवान्। संभवस्कन्धविस्तार: सभारण्यविटङ्कवान्॥
This work is a tree, the chapter of contents is its seed, the divisions Pauloma and Astika are its roots, the Sambhava is its trunk, the books (Parvas) Sabha and Aranya are the roosting perches, Arani is the knitting knot.
अरणीपर्वरूपाढ्यो विराटोद्योगसारवान्। भीष्मपर्वमहाशाखो द्रोणपर्वपलाशवान्॥ कर्णपर्वसितैः पुष्पैः शल्यपर्वसुगन्धिभिः। स्त्रीपर्वैषीकविश्रामः शान्तिपर्वमहाफलः॥
Virata and Udyoga the pith, Bhishma the main branch, Drona the leaves, Karna its beautiful flowers, Shalya their fragrance, Stri and Aishika are its cooling shades, Santi its great fruit.
अश्वमेधामृतरसस्त्वाश्रमस्थानसंशयः। मौशल: श्रुतिसंक्षेप: शिष्टद्विजनिषेवितः॥
Ashvamedha is its immortal sap, Ashramavasika the place where it grows and Mausala is the Veaas.
सर्वेषां कविमुख्यानामुपजीव्यो भविष्यति। पर्जन्य इव भूतानामक्षयो भारतद्रुमः॥
This tree will be highly respected by all virtuous Brahmanas. This tree of Bharata will be as inexhaustible as the clouds and be the means of livelihood of many illustrious poets.
सौतिरुवाच तस्य वृक्षस्य वक्ष्यामि शाश्वत्पुष्पफलोदयम्। स्वादुमेध्यरसोपेतमच्छेद्यममरैरपि॥
Sauti continued : I shall speak to you about the everlasting fruitful and flowery productions of this tree. They are of pleasant and pure taste and they are to be tasted even by immortals.
मातुर्नियोगाद्धर्मात्मा गाङ्गेयस्य च धीमतः। क्षेत्रे विचित्रवीर्यस्य कृष्णद्वैपायन: पुरा॥ त्रीनग्नीनिवकौरव्याञ्जनयामास वीर्यवान्। उत्पाद्य धृतराष्ट्रं च पाण्डु विदुरमेव च॥ जगाम तपसे धीमान्पुनरेवाश्रमं प्रति।
Requested by his own mother and the son of Ganga, Bhishma, the mighty and holy Krishna Dvaipayana became the father of three sons, who were like three fires, by the two wives of Vichitravirya. Having thus begotten Dhritarashtra, Pandu and Vidura, he returned to his hermitage to prosecute this religious studies.
तेषु जातेषु वृद्धेषु गतेषु परमां गतिम्॥ अब्रवीद्धारतं लोके मानुषेऽस्मिन्महानृषिः।
The great Rishi Vyasa did not publish this Bharata to the world of mankind until these his sons were born, grown up and (died) (went on the supreme journey).
जनमेजयेन पृष्टः सन्ब्राह्मणैश्च सहस्रशः॥ शशास शिष्यमासीनं वैशंपायनमन्तिके।
When he was earnestly solicited by Janamejaya and thousands of Brahmanas, he taught it to his disciple Vaishampayana.
स सदस्यैः सहासीनः श्रावयामास भारतम्॥ कर्मान्तरेषु यज्ञस्य चोद्यमानः पुनः पुनः।
Vaishampayana, sitting together with his comrades, recited the Bharata at the intervals of the sacrifice and he was repeatedly asked to proceed when he stopped.
विस्तरं कुरुवंशस्य गान्धार्या धर्मशीलताम्॥ क्षत्तुः प्रज्ञां धृति कुन्त्याः सम्यग्द्वैपायनोऽब्रवीत्।
Vyasa has fully described the greatness of the Kuru race, virtues of Gandhari, the wisdom of Vidura and constancy of Kunti.
वासुदेवस्य माहात्म्यं पाण्डवानां च सत्यताम्।। दुर्वृत्तं धार्तराष्ट्राणामुक्तवान्भगवानृषिः। इदं शतसहस्रं तु लोकानां पुण्यकर्मणाम्॥
He has also described the divinity of Vasudeva (Krishna), the goodness of the sons of Pandu and the evil conduct of the sons of Dhritarashtra.
उपाख्यानैः सह ज्ञेयमाद्यं भारतमुत्तमम्। चतुर्विंशतिसाहस्री चक्रे भारतसंहिताम्॥ उपाख्यानैर्विना तावद्भारतं प्रोच्यते बुधैः।
Vyasa originally compiled the Bharata, exclusive of episodes, in twenty-four thousand verses and this much only is called by the learned as the real Bharata,
ततोऽप्यर्धशतं भूयः संक्षेपं कृतवानृषिः॥ अनुक्रमणिकाध्यायं वृत्तान्तानां सपर्वणाम्।
He subsequently composed an epitome in one hundred and fifty verses, an index of the chapters of contents.
इदं द्वैपायनः पूर्वं पुत्रमध्यापयच्छुकम्॥ ततोऽन्येभ्योऽनुरूपेभ्यः शिष्येभ्यः प्रददौ विभुः।
He first taught this epitome to his son Shuka and then to others of his disciples who had the same qualifications.
षष्टिं शतसहस्राणि चकारान्यां स संहिताम्॥१०४। त्रिंशच्छतसहस्रं च देवलोके प्रतिष्ठितम्। पित्र्ये पञ्चदश प्रोक्तं गन्धर्वेषु चतुर्दशः॥ एकं शतसहस्रं तु मानुषेषु प्रतिष्ठितम्।
He then completed another compilation consisting of six hundred thousand slokas. Of these, thirty hundred thousands are known in the world of Devas. Fifteen hundred thousands in the world of Pitris, fourteen hundred thousands in the world of Gandharvas and one hundred thousands in the world of mankind.
नारदो श्रावयद्देवानसितो देवलः पितॄन्॥ वै गन्धर्वयक्षंरक्षांसि श्रावयामास शुकः।
Narada recited them to the Devas Devala to Pitris and Shuka to the Gandharvas, Yakshas and Rakshasas.
अस्मिंस्तु मानुषे लोके वैशंपायन उक्तवान्। शिष्यो व्यासस्य धर्मात्मा सर्ववेदविदां वरः। एकं शतसहस्रं तु मयोक्तं वै निबोधत॥
One of the pupils of Vyasa, Vaishampayana, a man of just principles, the first amongst the learned in the Vedas, recited them in this world of mankind. Know, I (Sauti) have also recited one hundred thousands verses of this great work.
दुर्योधनो मन्युमयो महाद्रुमः स्कन्धः कर्णः शकुनिस्तस्य शाखा। दुःशासनः फलपुष्पे समृद्ध मूलं राजा धृतराष्ट्रोऽमनीषी॥
Duryodhana is like a great tree created out of anger, Karna is its trunk; Shakuni is its branches; Dushasana its fruit and flowers and weak Dhritarashtra is its root.
युधिष्ठिरो धर्ममयो महाद्रुमः स्कन्धोऽर्जुनोभीमसेनोऽस्य शाखाः। माद्रीसुतौ पुष्पफले समृद्ध मूलं कृष्णो ब्रह्म च ब्राह्मणाश्च॥
Yudhishthira is a great tree, created out of virtue and religion; Arjuna is its trunk; Bhima is its branches; two sons of Madri are its flowers and fruits; and Krishna, Brahma and Brahmanas are its roots.
पाण्डुर्जित्वा बहून् देशान् बुद्ध्या विक्रमणेन च। अरण्ये मृगयाशीलो न्यवसन्मुनिभिः सह॥
Pandu, after conquering many countries by his valour and wisdom, retired into a forest and took up his abode with the Rishis.
मृगव्यवायनिधनात्कृच्छ्रां प्राप स आपदम्। जन्मप्रभृति पार्थानां तत्राचारविधिक्रमः॥
As a sportsman he brought upon himself a very great misfortune by killing a stag when it was with its mate. Pandu's misfortune served as a warning for the conduct of all the princes of his house as long as they lived.
मात्रोरभ्युपपत्तिश्च धर्मोपनिषदं प्रति। धर्मस्य वायोः शक्रस्य देवयोश्च तथाश्चिनोः॥
His two wives, (Kunti and Madri), according to the ordinance of the Shastras, admitted to their embraces the celestials, Dharma, Vayu, Shakra and two Ashvinis, so that the race of Pandu might not be extinct.
तापसैः सह संवृद्धा मातृभ्यां परिरक्षिताः। येध्यारण्येषु पुण्येषु महतामाश्रमेषु च॥ ऋषिभिर्यत्तदानीता धार्तराष्ट्रान्प्रति स्वयम्। शिशवश्चाभिरूपाश्च जटिला ब्रह्मचारिणः॥
When these offsprings of the celestials were grown up under the care of their two mothers and in the society of holy Rishis, in the midst of sacred groves and in the holy hermitage, they were taken by the Rishis into the presence of Dhritarashtra and his sons. They followed them in the garb of Brahmacharis and as students; their hairs were tied in knots on their heads.
पुत्राश्च भ्रातरश्चेमे शिष्याश्च सुहृदश्च वः। पाण्डवा एत इत्युक्त्वा मुनयोन्तर्हितास्ततः॥
"Our these pupils," said they, “Are your sons, your brothers and your friends. They are the Pandavas.” So saying they went away.
तांस्तैर्निवेदितान्दृष्ट्वा पांडवान्कौरवास्तदा। शिष्टाश्च वर्णाः पौरा ये ते हर्षाच्चुक्रुशुर्भृशम्॥
When the Kuru people saw that they were introduced by Rishis as the sons of Pandu, the higher class amongst them loudly shouted with joy.
आहुः केचिन्न तस्यैते तस्यैत इति चापरे। यदा चिरमृतः पाण्डुः कथं तस्येति चापरे॥
Some, however, said they were not the sons of Pandu; others said they were. Some said how they could be the sons of Pandu who was dead long ago.
स्वागतं सर्वथा दिष्ट्या पाण्डोः पश्याम संततिम्। उच्यतां स्वागतमिति वाचोऽश्रूयन्त सर्वशः॥११८ ।
Voices, however, were heard from all sides, crying, “They are welcome. Through divine providence, we see before us the sons of Pandu. Let their welcome be proclaimed."
तस्मिन्नुपरते शब्दे दिशः सर्वा निनादयन्। अन्तर्हितानां भूतानां नि:स्वनस्तुमुलोऽभवत्॥ पुष्पवृष्टिः शुभा गन्धाः शंखदुन्दुभिनि:स्वनाः। आसन्प्रदेशे पार्थानां तदद्भुतमिवाभवत्॥
When the acclamations of the people ceased, tremendous plaudits of invisible spirits were heard, echoing every point of the heavens. Showers of fragrant flowers fell and conches and kettle-drums were sounded. Such wonders happened when the princes arrived.
तत्प्रीत्या चैव सर्वेषां पौराणां हर्षसंभवः। शब्द आसीन्महांस्तत्र दिवस्पृक्कीर्तिवर्धनः॥
The joyous cry, of the citizens in expression of their pleasure for the happy event, was so great that it reached the very heavens.
तेऽधीत्य निखिलान्वेदाञ्च्छास्त्राणि विविधानि च। न्यवसन्याण्डवास्तत्रपूजिता अकुतोभयाः॥
Without any apprehension from any one and much respected by all the people the Pandavas lived there, having studied the whole of the Vedas and various other Shastras.
युधिष्ठिरस्य शौचेन प्रीताः प्रकृतयोऽभवन्। धृत्या च भीमसेनस्य विक्रमेणार्जुनस्य च॥
The chief men of the city were highly pleased with the purity of Yudhishthira, the strength of Bhima, the gallantry of Arjuna.
गुरुशुश्रूषया क्षान्त्या यमयोविनयेन च। तुतोष लोकः सकलस्तेषां शौर्यगुणेन च॥
The obedience to all their superiors, patience and the humility of Nakula and Sahadeva. All people were rejoiced to see their heroism.
ममवाये ततो राज्ञां कन्यां भर्तु स्वयंवराम्। प्राप्तवानर्जुनः कृष्णां कृत्वा कर्म सुदुष्करम्॥१२५।
A few years after, Arjuna, after performing a difficult feat of archery, obtained the hands of Draupadi at the Svayamvara in the midst of a great assemblage of kings and princes.
तत:प्रभृति लोकेस्मिन्पूज्यः सर्वधनुष्मताम्। आदित्य इव दुष्प्रेक्ष्यः समरेष्वपि चाभवत्॥
From that day he was very much respected by all men as a great bowman. Like the sun he appeared in the field of battle and was difficult to be beheld by enemies.
स सर्वान्पार्थिवाञ्जित्वा सर्वांश्च महतोगणान्। आजहारार्जुनो राज्ञो राजसूयं महाक्रतुम्॥
He defeated all the neighbouring potentates and chief tribes and thus accomplished all that was necessary for the king (Yudhishthira) to perform the great Rajasuya sacrifice.
अन्नवान्दक्षिणावांश्च सर्वैः समुदितो गुणैः। युधिष्ठिरेण संप्राप्तोराजसूयो महाक्रतुः॥ सुनयाद्वासुदेवस्य भीमार्जुनबलेन च। घातयित्वा जरासन्धं चैद्यं च बलगर्वितम्॥
After killing Jarasandha, proud of his prowess through the wise counsel of Krishna and by the prowess of Bhima and Arjuna, Yudhishthira acquired the right to perform the Rajasuya which abounded in provisions and offerings and was full of transcendent merits.
दुर्योधनं समागच्छन्नर्हणानि ततस्ततः। मणिकाञ्चनरत्नानि गोहस्त्यश्वधनानि च॥ विचित्राणि च वासांसि प्रावारावरणानि च। कम्बलाजिनरत्नानि राङ्कवास्तरणानि च॥ समृद्धां तां तथा दृष्ट्वा पाण्डवानां तदा श्रियम्। ईर्ष्यासमुत्थः सुमहांस्तस्य मन्युरजायत॥
Duryodhana came to this sacrifice. When he saw on all sides the great wealth of the Pandavas, the offerings, the precious stones, gold and jewels, elephants and horses; valuable textures, garments and mantles; shawls and furs, carpets made of the skin of the Ranku, he was filled with envy and became very angry.
विमानप्रतिमां तत्र मयेन सुकृतां सभाम्। पाण्डवानामुपहृतां स दृष्ट्वा पर्यतप्यत॥
When he saw the hall of assembly, beautifully constructed by Maya after the celestial Court, he became exceedingly sorry.
तत्रावहसितश्चासीत्प्रस्कन्दन्निव संभ्रमात्। प्रत्यक्षं वासुदेवस्य भीमेनानभिजातवत्॥
(To charging him more) when he was confused at certain architectural deceptions, Bhima sneered at him, before Vasudeva, saying he was of low birth.
स भोगान्विविधाम्भुञ्जन् रत्नानि विविधानि च। कथितो धृतराष्ट्रस्य विवर्णो हरिणः कृशः॥
It was represented to Dhritarashtra that his son notwithstanding he was partaking various objects of enjoyments and valuable things, was becoming pale, lean and meagre.
अन्वजानात्ततो द्यूतं धृतराष्ट्रः सुतप्रियः। तच्छ्रुत्वा वासुदेवस्य कोपः समभवन्महान्॥
Out of affection for him the blind king gave his son permission to play at dice (with the Pandavas). When Krishna came to know this, he became very angry.
नातिप्रीतमनाश्चासीद्विवादांश्चान्वमोदत। द्यूतादीननयान्घोरान्विविधांश्चाप्युपैक्षत॥
And being displeased, he did nothing to stop the dispute, but overlooked the fatal game and other horrible unjust deeds that were the result of it.
निरस्य विदुरं भीष्मं द्रोणं शारद्वतं कृपम्। विग्रहे तुमुले तस्मिन्दहन्क्षत्रं परस्परम्॥
In spite of Bhishma, Drona, Vidura and the son of Shardvata, Kripa, he made the Kshatriyas kill one another in the great battle that followed.
जयत्सु पाण्डुपुत्रेषु श्रुत्वा सुमहदप्रियम्। दुर्योधनमतं ज्ञात्वा कर्णस्य शकुनेस्तथा॥
(At the end of the battle) Dhritarashtra, hearing the news of the Pandavas' success and recollecting the vows that Duryodhana, Karna and Shakuni had taken.
धृतराष्ट्रश्चिरं ध्यात्वा संजयं वाक्यमब्रवीत्। शृणु संजय सर्वं मे न चासूयितुमर्हसि॥
Thought for a while and addressed Sanjaya thus: "Listen to me, O Sanjaya, listen to all I am now about to say. You will then find it is not fit to treat me with contempt.
श्रुतवानसि मेधावी बुद्धिमान्प्राज्ञसंमतः। न विग्रहे मम मतिर्न च प्रीये कुलक्षये॥
You are learned in the Shastras, you are intelligent and you are possessed of wisdom. (Hear), my inclinations were never for war, nor did I feel pleasure in the destruction of my race.
न मे विशेष: पुत्रेषु स्वेषु पाण्डुसुतेषु वा। वृद्ध मामभ्यसूयन्ति पुत्रा मन्युपरायणाः॥ अहं त्वचक्षुः कार्पण्यात्पुत्रप्रीत्या सहामि तत्। मुह्यन्तं चानुमुह्यामि दुर्योधनमचेतनम्॥
I felt no difference between my sons and the sons of Pandu. My own sons were wayward and they hated me, because I was old and blind. I bore all on account of my miserable state of being blind and for paternal affection. I was foolish and thoughtless and Duryodhana grew in folly.
राजसूये श्रियं दृष्ट्वा पांडवस्य महौजसः। तच्चावहसनं प्राप्य समारोहणदर्शने॥
My own son was a spectator of the great wealth of the powerful sons of Pandu and was sneered at for his awkwardness in entering into the hall.
अमर्षणः स्वयं जेतुमशक्तः पाण्डवान् रणे। निरुत्साहश्च संप्राप्तुं सुश्रियं क्षत्रियोऽपि सन्॥ गान्धारराजसहितश्छद्मद्यूतममन्त्रयत्।
Being unwilling to bear all this at the same time being incapable of vanquishing the Pandavas in the field of bettle, he planned a most unjust game at dice, instead of being willing to obtain fortune by his own exertion and with the help of the king of Gandhara.
तत्र यद्यद्यथा ज्ञातं मया संजय तच्छृणु॥ श्रुत्वा तु मम वाक्यानि बुद्धियुक्तानि तत्त्वतः। ततो ज्ञास्यसि मां सौते प्रज्ञाचक्षुषमित्युत॥
Hear, O Sanjaya all that happened afterwards and all that came to my knowledge. When you hear all that I say, recollecting everything you will then know me to be a man having prophetic eyes.
यदाश्रौषं धनुरायम्य चित्रं विद्धं लक्ष्यं पतितं वै पृथिव्याम्। कृष्णां हृतां प्रेक्षतां सर्वराज्ञा तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that Arjuna, having bent the bow, had pierced the mark and brought it to the ground and had carried away the princes Krishnaa (Draupadi) in the presence of the assembled chiefs and potentates.
यदाश्रौषं द्वारकायां सुभद्रां प्रसह्योढां माधवीमर्जुनेन। इन्द्रप्रस्थं वृष्णिवीरौ च यातौ तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that Subhadra of the Madhu race had been forcibly carried away by Arjuna and had been subsequently married by him in the city of Dwarka and the two heroes of the Vrishni race, instead of being angry, had come to Indraprastha as friends.
यदाश्रौषं देवराजं प्रवृष्टं शरैर्दिव्यैर्वारितं चार्जुनेन। अग्नि तथा तर्पितं खाण्डवे च तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that Arjuna had satisfied Agni by giving him the forest of Khandava preventing at the same time by his celestial arrows the downpour made by Indra, the king of the celestials.
मुक्तान्पार्थान्पञ्च कुन्त्या समेतान्। युक्तं चैषां विदुरं स्वार्थसिद्धौ तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that the five Pandavas with their mother Kunti had escaped from the house of lac and that Vidura had helped them in their escape.
यदाश्रौषं द्रौपदी रङ्गमध्ये लक्ष्यं भित्वा निर्जितामर्जुनेन। स्तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that Arjuna had obtained the hands of Draupadi by piercing the mark and the brave Panchalas had joined the Pandavas.
यदाश्रौषं मागधानां वरिष्ठं जरासन्धं क्षत्रमध्ये ज्वलन्तम्। दोा हतं भीमसेनेन गत्वा तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that the foremost king of the Magadha dynasty, the shining star of all the Kshatriyas Jarasandha had been killed by Bhima alone with his bare arms.
वंशीकृताम्भूमिपालान्प्रसह्य। महाक्रतुं राजसूयं कृतं च तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that the sons of Pandu had conquered all chiefs and potentates in a general campaign and had celebrated the victory by the performance of the grand sacrifice of Rajasuya.
यदाश्रौषं द्रौपदीमश्रुकण्ठी सभां नीतां दुःखितामेकवस्त्राम्। त्तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that weeping and sorrowing, Draupadi in the season of her impurity, had been dragged into court with but one cloth on and treated as if she had none in this, though she had her protectors.
यदाश्रौषं वाससां तत्र राशि समाक्षिपत्कितबो मन्दबुद्धिः। दुःशासनो गतवान्नैव चान्तं तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that the wicked wretch Dushasana had been able to drag out only a heap of clothes without finding its end when he had attempted to strip her of her single cloth.
यदाश्रौषं हृतराज्यं युधिष्ठिरं पराजितं सौबलेनाक्षवत्याम्। स्तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that Yudhishthira had been defeated by Saubala at dice and had been deprived of his kingdom as its result but still he was attended by his powerful brothers.
यदाश्रौषं विविधास्तत्र चेष्टा धर्मात्मानां प्रस्थितानां वनाय। ज्येष्ठप्रीत्या क्लिश्यतां पाण्डवानां तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that the four Pandava brothers, weeping in sorrow, had followed their eldest brother and had tried every means to mitigate his discomfort.
रन्वागतं धर्मराजं वनस्थम्। भिक्षाभुजां ब्राह्मणानां महात्मनां तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that Yudhishthira had been followed into wilderness by Snatakas and by holy Brahmanas.
यदाश्रौषमर्जुनं देवदेवं किरातरूपं त्र्यम्बकं तोष्य युद्धे। अवाप्तवन्तं पाशुपतं महास्त्रं तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that, Arjuna, after pleasing in combat the god of gods, the three-eyed Shiva who appeared before him in the guise of a hunter, had obtained the great weapon Pashupata.
यदाश्रौषं त्रिदिवस्थं धनंजयं शक्रात्साक्षाद्दिव्यमस्त्रं यथावत्। अधीयानं शंसित सत्यसन्धं तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that the just and famous Arjuna had gone to the land of the celestials and had there obtained celestial weapons from Indra, the king of the gods.
यदाश्रौषं कालकेयास्ततस्ते पौलोमानो वरदानाच्च दृप्ताः। देवैरजेया निर्जिताश्चार्जुनेन तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that Arjuna had then defeated the Kalakeyas and the Paulomas who were proud of the boon they had received from Shiva and through which they had been unconquerable even by celestials.
यदाश्रौषमसुराणां वधार्थे किरीटिनं यान्तममित्रकर्शनम्। कृतार्थे चाप्यागतं शक्रलोकात् तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that the chastiser of foes, Arjuna, had gone to the land of Indra to kill the Asuras and had come back successfully.
यदाश्रौषं वैश्रवणेन साधु समागतं भीममन्यांश्च पार्थान्। तस्मिन्देशे मानुषाणामगम्ये तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that Bhima and other sons of Kunti, had gone to that country which was inaccessible to men and met Vaishravana.
यदाश्रौषं घोषयात्रागतानां बन्धं गंधर्वैर्मोक्षणं चार्जुनेन। स्वेषां सुतानां कर्णबुद्धौ रतानां तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that my sons were taken prisoners by the Gandharvas their journey to Ghoshayatra, but were rescued by Arjuna.
यदाश्रौषं यक्षरूपेण धर्म समागतं धर्मराजेन सूत। प्रश्नान्कांश्चिद्विब्रुवाणं च सम्यक्। तदा नाशंसे विजयाय संजय॥
on I had no hope of success, O Sanjaya, when I heard that Dharma had come in the guise of a Yaksha and asked some questions of Yudhishthira, who answered them well.
यदाश्रौषं न विदुर्मामकास्तान् प्रच्छन्नरूपान्वसतः पाण्डवेयान्। विराटराष्ट्रे सह कृष्णया च तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that my sons had failed to discover the Pandavas when they lived in disguise with Draupadi in the kingdom of Virata.
धनंजयेनैकरथेन भग्नान्। विराटराष्ट्रे वसता महात्मना तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that all the chief warriors of my side had been defeated by Arjuna on a single chariot while he was in the kingdom of Virata.
यदाश्रौषं सत्कृतां मत्स्यराज्ञा सुतां दत्तामुत्तरामर्जुनाया तां चार्जुनः प्रत्यगृह्णत्सुतार्थे तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that king of Matsya (Virata) had offered his virtuous daughter Uttara to Arjuna and Arjuna had accepted her for his son Abhimanyu.
यदाश्रौषं निर्जितस्याधनस्य प्रताजितस्य स्वजनात्प्रच्युतस्या अक्षौहिणीः सप्त युधिष्ठिरस्य तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that Yudhishthira, who was defeated at dice and deprived of his wealth, who was exiled and separated from his relatives and friends, had collected an army of seven Akshauhinis.
यदाश्रौषं माधवं वासुदेवं सर्वात्मना पाण्डवार्थे निविष्टम्। स्तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that Vasudeva of the Madhu race, who covered the whole universe with his but one foot, had been heartily engaged to do good to the Pandavas.
यदाश्रौषं नरनारायणौ तौ कृष्णार्जुनौ वदतो नारदस्या अहं द्रष्टा ब्रह्मलोके च सम्यक् तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that Narada declared that Krishna and Arjuna are Nara and Narayana and they had been seen together in the region of Brahma.
यदाश्रौषं लोकहिताय कृष्णं शमार्थिनमुपयातं कुरूणाम्। शमं कुर्वाणमकृतार्थं च यातं तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that being anxious to bring about peace for the welfare of mankind, Krishna had come to the Kurus, but had gone away being unsuccessful in his mission.
यदाश्रौषं कर्णदुर्योधनाभ्यां बुद्धिं कृतां निग्रहे केशवस्या तं चात्मानं बहुधा दर्शयानं तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that Karna and Duryodhana had determined to make Krishna a prisoner, but he had shown the whole universe in himself.
यदाश्रौषं वासुदेवे प्रयाते रथस्यैकामग्रतस्तिष्ठमानाम्। आर्ती पृथां सान्त्वितां केशवेन तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that Kunti had received consolation from him when she stood near his car, weeping in sorrow.
यदाश्रौषं मन्त्रिणं वासुदेवं तथा भीष्मं शान्तनवं च तेषाम्। भारद्वाजं चाशिषोऽनुब्रुवाणं तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that Vasudeva was their adviser and Shantanu's son Bhishma and Bharadvaja's son Drona had pronounced blessings on them.
यदाश्रौषं कर्ण उवाच वाक्यं नाहं योत्स्ये युध्यमाने त्वयीति। हित्वा सेनामपचक्राम चापि तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that Karna had said to Bhishma,"I will not fight when you fight,” and so saying had gone away.
यदाश्रौषं वासुदेवार्जुनौ तौ तथा धनुर्गाण्डिवमप्रमेयम्। त्रीण्युग्रवीर्याणि समागतानि तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that Vasudeva, Arjuna and powerful Gandiva, these three of fearful energy, had come together.
यदाश्रौषं कश्मलेनाभिपन्ने रथोपस्थे सीदमानेऽर्जुने वै। कृष्णं लोकान्दर्शयानं शरीरे तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that Krishna had shown Arjuna all the worlds within himself when he full of pity sank down upon his chariot.
यदाश्रौषं भीष्मममित्रकर्शनं निनन्तमाजावयुतं रथानाम्। स्तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that the great destroyer of foes, Bhishma killing ten thousand car-warriors every day, had not killed any Pandava hero of note.
यदाश्रौषं चापगेयेन संख्ये स्वयं मृत्यु विहितं धार्मिकेण। स्तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that the virtuous son of Ganga, great Bhishma, had himself told the enemies of the means of his own death and it had been joyfully adopted by the Pandavas.
यदाश्रौषं भीष्ममत्यन्तशूरं हतं पार्थेनाहवेष्वप्रधृष्यम्। शिखण्डिनं पुरतः स्थापयित्वा तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that Arjuna, having placed Shikhandin before him on his chariot, had wounded the infinitely courageous and the unconquerable Bhishma.
यदाश्रौष शरतल्पे शयानं वृद्धं वीरं सादितं चित्रपुंखैः। स्तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that, after reducing the Somakas to a few, the old hero Bhishma had been overcome with innumerable wounds and was lying on the bed of arrows.
यदाश्रौषं शान्तनवे शयाने पानीयार्थे चोदितेनार्जुनेन। भूमि भित्त्वा तर्पितं तत्र भीष्मं तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that having been requested, Arjuna, piercing the ground, had allayed the thirst of Bhishma when he very much longed for water.
यदा वायुश्चन्द्रसूर्यों च युक्ती कौन्तेयानामनुलोमा जयाय। नित्यं चास्माश्वापदा भीषयन्ति तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that Vayu, with Indra and Surya had united in alliance for the success of the Pandavas and even the bcasts of prey were putting us to fear.
यदा द्रोणो विविधानस्त्रमार्गान् निदर्शयन् समरे चित्रयोधी। न पाण्डवाञ्च्छ्रेष्ठतरान् निहन्ति तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that Drona though he displayed many modes of fight, had not killed any of the chief Pandavas.
यदाश्रौषं चास्मदीयान्महारथान् व्यवस्थितानर्जुनस्यान्तकाय। संशप्तकान् निहतानर्जुनेन तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that the mighty car-warriors Sansaptakas, appointed to defeat Arjuna, had been all killed by him.
यदाश्रौषं व्यूहमभेद्यमन्यै र्भारद्वाजेनात्तशस्त्रेण गुप्तम्।. भित्त्वा सौभद्रं वीरमेकं प्रविष्ट तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that Subhadra's brave son had singly penetrated into our Vyuha, which impenetrable by others and defended by wellarmed Drona himself.
यदाऽभिमन्यु परिवार्य बालं सर्वे हत्वा हृष्टरूपा बभूवुः। महारथाः पार्थमशक्नुवन्त स्तदा नाशंसे विजयाय संजया।१८९॥
I had no hope of success, O Sanjaya, when I heard that our great car-warriors, being unable to defeat Arjuna, had enjoyed joy after jointly surrounded and slain the boy Abhimanyu.
यदाश्रौषमभिन्युं निहत्य हर्षान्मूढान्क्रोशतो धार्तराष्ट्रान्। क्रोधादुक्तं सैन्धवे चार्जुनेन तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that the blind Kauravas were shouting was with joy for killing Abhimanyu and that Arjuna had taken his celebrated vow about Saindhava.
यदाश्रौषं सैन्धवार्थे प्रतिज्ञा प्रतिज्ञातां तद्वधायार्जुनेन। सत्यां तीर्णां शत्रुमध्ये च तेन तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that Arjuna had taken the vow of killing Saindhava and he had fulfilled his vow in the presence of his enemies.
यदाश्रौषं श्रान्तहये धनंजये मुक्त्वा हयान् पाययित्वोपवृत्तान्। पुनर्युक्त्वा वासुदेवं प्रयातं तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that Vasudeva, finding the horses of Arjuna fatigued, unyoked them in the field of battle, gave them water to drink and re-yoking them, drove the chariot as before.
यदाश्रौषं वाहनेष्वक्षमेषु रथोपस्थे तिष्ठता पाण्डवेन। सर्वान् योधान् वारितानर्जुनेन तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that Arjuna had kept back all is assailants when his horses were taken away for drink.
यदाश्रौषं नागबलैः सुदुःसहं द्रोणानीकं युयुधानं प्रमथ्य। यातं वार्ष्णेयं यत्र तौ कृष्णपार्थों तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that Yuyudhana of the Vrishni race went back to the place where Krishna and Arjuna were, after having thrown the army of Drona into disorder, having none to withstand the attack on account of powerful elephant.
यदाश्रौषं कर्णमासाद्य मुक्तं वधाद्धीमं कुत्सयित्वा वचोभिः। धनुष्कोट्यातुद्य कर्णेन वीरं तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that Karna, having got Bhima in his power, had allowed him to escape only with some contemptuous terms and having dragged him with the end of his bow.
यदा द्रोणः कृतवर्मा कृपश्च कर्णो द्रौणिर्मद्रराजश्च शूरः। अमर्षयन् सैन्धवं वध्यमानं तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I hear that Drona, Kritavarma, Kripa, Karna, Ashvathama and Shalya had allowed Saindhava to be killed before their presence.
यदाश्रौषं देवराजेन दत्तां दिव्यां शक्तिं व्यंसितां माधवेन। घटोत्कचे राक्षसे घोररूपे तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that through the machinations of Krishna, the celestial weapon Shakti, given to Karna by Indra, had been hurdled against Ghatotkacha of a dreadful form.
यदाश्रौषं कर्णघटोत्कचाभ्यां युद्धे मुक्तां सूतपुत्रेण शक्तिम्। यया वध्यः समरे सव्यसाची तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that in the fight between Karna and Ghatotkacha, the Shakti, had been hurled against Ghatotkacha by Karna, the weapon which should have certainly killed Arjuna.
यदाश्रौषं द्रोणमाचार्यमेकं धृष्टद्युम्नेनाभ्यतिक्रम्य धर्मम्। रथोपस्थे प्रायगतं विशस्तं तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that Dhrishtadyumna, violating all the rules of war, had killed Drona while insensible on his chariot and bent on death.
यदाश्रौषं द्रौणिना द्वैरथस्थं माद्रीसुतं नकुलं लोकमध्ये समं युद्धे मण्डलेभ्यश्चरन्तं तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that Nakula, the son of Madri, had driven the chariot of the son of Drona all around the place, having engaged with him in single combat before the whole army and proving himself fully equal to him.
यदा द्रोणे निहते द्रोणपुत्रो नारायणं दिव्यमस्त्रं विकुर्वन्। नैषामन्तं गतवान्पाण्डवानां तदा नाशंसे विजयाय संजया। २०१॥
I had no hope of success, O Sanjaya, when I heard that Drona's son had misused the weapon named Narayana and had failed to kill the Pandavas.
यदाश्रौषं भीमसेनेन पीतं रक्तं भ्रातुर्युधि दुःशासनस्य। निवारितं नान्यतमेन भीम तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that Bhima had drunk the blood of his cousin Dushasana and none was able to prevent him.
यदाश्रौषं कर्णमत्यन्तशूरं हतं पार्थेनाहवेष्वप्रधृष्यम्। तस्मिन्भ्रातृणां विग्रहे देवगुह्ये तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that the exceedingly brave and unconquerable in war, Karna had been killed by Arjuna in the war of brothers, which was mysterious even to celestial.
यदाश्रौषं द्रोणपुत्रं च शूरं दुःशासनं कृतवर्माणमुग्रम्। युधिष्ठरं धर्मराजं जयन्तं तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that Yudhishthira had defeated the son of Drona, Dushasana and fearful Kritavarma.
यदाश्रौषं निहतं मद्रराज रणे शूरं धर्मराजेन सूत! सदा संग्रामे स्पर्धते यस्तु कृष्णं तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that Yudhishthira had killed the King of Madra, who always challenged Krishna.
यदाश्रौषं कलहद्यूतमूलं मायाबलं सौबलं पाण्डवेन। हतं संग्रामे सहदेवेन पापं तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that Saubala, the man of magic power and the root of the gaming and the feud, had been killed by Sahadeva.
यदाश्रौषं श्रान्तमेकं शयानं ह्रदं गत्वा स्तम्भयित्वा तदम्भः। दुर्योधनं विरथं भग्नशक्तिं तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that Duryodhana, having been spent with fatigue, his strength being gone out and without even a chariot, had gone to a lake and had taken refuge in its waters.
यदाश्रौषं पाण्डवांस्तिष्ठमानान् गत्वा ह्रदे वासुदेवेन सार्धम्। अमर्षणं धर्षयतः सुतं मे तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that the Pandavas accompanied by Krishna had gone to the lake and had begun to address my son contemptuously, who was never able to put up with any affront.
यदाश्रौषं विविधांश्चित्रमार्गान् गदायुद्धे मण्डलशश्चरन्तम्। मिथ्या हतं वासुदेवस्य बुद्ध्या तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that while displaying various modes of atiаck and defence in a club-fight, he had been unjustly slain through the counsels of Krishna.
हतान् पञ्चालान् द्रौपदेयांश्च सुप्तान्। कृतं बीभत्समयशस्यं च कर्म तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that the sons of Drona and others had committed a horrible and infamous deed by killing the Panchalas and the sons of Draupadi in their sleep.
यदाश्रौषं भीमसेनानुयाते नाश्वत्थाम्ना परमास्त्रं प्रयुक्तम्। क्रुद्धेनैषीकमवधीद्येन गर्भ तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when I heard that Ashvathama, having been pursued by Bhima, had discharged the greatest of weapons, named Aishika, by which the son in the womb of Uttara was destroyed.
यदाश्रौषं ब्रह्मशिरोऽर्जुनेन स्वस्तीत्युक्त्वाऽस्त्रमस्त्रेण शान्तम्। अश्वत्थाम्नामणिरत्नं च दत्तं तदा नाशंसे विजयाय संजय॥
I had no hope of success, O Sanjaya, when heard that the weapon the weapon Brahmashira, discharged by Ashvathama, had been repelled by Arjuna with another weapon, on which he had uttered the word Svasti and Ashvathaina bad to surrender the Jewel that was on his hcad.
यदाश्रौषं द्रोगापुत्रेण गर्भे वैराटया वै पात्यमाने महास्त्रैः। द्वैपायन: केशवो द्रोणपुत्रं परस्परेणाभिशापैः :: शशाप॥
I had no hope of success, O Sanjaya, when I heard that for wounding the son in the womb of Uttara both Krishna and Dvaipayana had cursed him.
शोच्या गान्धारी पुत्रपौत्रैविहीना तथा बन्धुभिः पितृभिर्धातृभिश्च। कृतं कार्यं दुष्करं पाण्डवेयैः प्राप्तं राज्यमसपत्नं पुनस्तैः॥
Alas! Gandhari is to be pitied! She has lost all her children, grand children, parents, brothers and kindred. A most difficult work has been performed by the Pandavas. A kingdom has been gained by them without a rival.
कष्टं युद्धे दश शेषाः श्रुता मे त्रयोऽस्माकं पाण्डवानां च सप्त। ह्यूना विंशतिराहताऽक्षौहिणीनां तस्मिन् संग्रामे भैरवे क्षत्रियाणाम्॥
Alas! I have heard that only ten persons are alive in this war three on our side and seven the side of the Pandavas. Eighteen Akshauhinis of Kshatriyas have been slain in this fearful battle.
तमस्त्वतीव विस्तीर्णं मोह आविशतीव माम्। संज्ञां नोपलभे सूत मनो विह्वलतीव मे॥
Utter darkness is all around me, a faintness comes over me. O Suta, consciousness is leaving me, my mind is distracted.
सौतिरुवाच इत्युक्त्वा धृतराष्ट्रोऽथ विलप्य बहुदुःखितः। मूर्च्छितः पुनराश्वस्त: संजयं वाक्यमब्रवीत्॥
Sauti said: Bewailing his fate thus, Dhritarashtra was overcome with the greatest sorrow and lost his senses for a time. But being revived, he addressed Sanjaya in these words.
धृतराष्ट्र उवाच संजयैवं प्राणांस्त्यक्तुमिच्छामि मा चिरम्। स्तोकं ह्यपि न पश्यामि फलं जीवितधारणे॥
Dhritarashtra said: After what has happened, O Sanjaya, I desire to abandon this life without any further delay. I do not see any good by keeping it alive any longer.
सौतिरुवाच तं तथा वादिनं दीनं विलपन्तं महीपतिम्। निःश्वसन्तं यथा नागं मुह्यमानं पुनः पुनः॥ गावल्गणिरिदं धीमान्महार्थं वाक्यमब्रवीत्।
Sauti said: While thus talking and bewailing sighing like a serpent and fainting every moment, the wise son of Gavalgana (Sanjaya) addressed the pitiable king of the earth in words instilled with deep meaning.
संजय उवाच श्रुतवानसि वै राजन्महोत्साहान्महाबलान्॥ द्वैपायनस्य वदतो नारदस्य च धीमतः। महत्सु राजवंशेषु गुणैः समुदितेषु च॥ जातान्दिव्यास्त्रविदुषः शक्रप्रतिमतेजसः। धर्मेण पृथिवीं जित्वा यज्ञैरिष्ट्वाप्तदक्षिणैः॥ अस्मिल्लोके यशः प्राप्य ततः कालवशं गतान्।
Sanjaya said : From wise Narada and Vyasa you have heard, O king, of immensely powerful men, men of great exertions, men born of great royal dynasties, men full of great qualities, men wellversed in the art of using celestial weapons, men who, having conquered the world by righteous war and perforining sacrifices with proper offerings, obtained fame in this world and finally succumbed to death.
शैव्यं महारथं वीरं संजयं जयतां वरम्॥ सुहोत्रं रन्तिदेवं च काक्षीवन्तमथौशिजम्। वाल्हीकं दमनं चैद्यं शर्यातिमजितं नलम्॥ विश्वामित्रममित्रघ्नमम्बरीषं महाबलम्। मरुत्तं मनुमिक्ष्वाकुं गयं भरतमेव च॥ रामं दाशरथिं चैव शशबिन्दुं भगीरथम्। कृतवीर्यं महाभागं तथैव जनमेजयम्॥ ययातिं शुभकर्माणं देवैर्यो याजितः स्वयम्। चैत्ययूपाङ्किता भूमिर्यस्येयं सवनाकरा॥ इति राज्ञां चतुर्विंशन्नारदेन सुरर्षिणा। पुत्रशोकाभितप्ताय पुरा श्वैत्याय कीर्तितम्॥
Such men were Shaivya, the brave carwarrior Srinjaya, the great amongst all conquerors Suhotra, Rantideva, Kakshivanta, greatly glorious, Damana, Balhika, Sharyati, Ajita, Nala, Visvamitra, the killer of enemies, the greatly strong Ambarisha, Maruta, Manu, Ikshvaku, Gaya, Bharata, Parshurama, the son of Dasharatha Rama, Sashabindu, Bhagiratha, Kritavirya, Janamejaya and Yayati of good deeds, who performed sacrifices, assisted by the celestials themselves and by whose sacrificial altars and stakes the habitable and inhabitable regions of this earth were all over marked. When Shaitya was much afflicted for the loss of his children, (the histories of these twenty four Rajas were told to him in the olden time by the celestial sage, Narada.
तेभ्यश्चान्ये गताः पूर्वं राजानो बलवत्तराः। महारथा महात्मानः सर्वैः समुदिता गुणैः॥
But besides these, other kings, who were great car-warriors, who were more powerful than the above, who were noble in mind and full of every good quality, had also fallen into the grasp of Death.
पूरुः कुरुर्यदुः शूरो विष्वगश्वो महाद्युतिः। अणुहो युवनाश्वश्च ककुत्स्थो विक्रमी रघुः॥ विजयो वीतिहोत्रोऽङ्गो भव: श्वेतो वृहद्गुरुः। उशीनरः शतरथः कङ्को दुलिQहो द्रुमः॥ दम्भोद्भवः परो वेन: सगरः संकृतिनिमिः। अजेयः परशुःपुण्ड्रः शम्भुर्देवावृधोऽनघः॥ देवाह्वयः सुप्रतिम: सुप्रतीको बृहद्रथः। महोत्साहो विनीतात्मा सुक्रतुर्नैषधो नलः॥ सत्यव्रतः शान्तभयः सुमिः सुबल: प्रभुः। जानुजनोऽनरण्योऽर्कः प्रियभृत्यः शुचिव्रतः॥ बलबन्धुनिरामर्दः केतुशृंगो बृहद्बलः। धृष्टकेतुर्वृहत्केतुर्दीप्तकेतुर्निरामयः॥ अविक्षिच्चपलो धूर्तः कृतबन्धुदृढेषुधिः। महापुराणसंभाव्यः प्रत्यङ्गः परहा श्रुतिः॥ एते चान्ये च राजानः शतशोऽथ सहस्रशः। श्रूयन्ते शतशश्चान्ये संख्याताश्चैव पद्मशः॥
They were Puru, Kuru, Yadu, Shura, Vishagashva, Mahadyuti, Anuha, Yuvanashva, Kakutstha, Vikrami, Raghu, Vijaya, Vitihotra, Anga, Bhava, Shveta, Brihadguru, Ushinara, Shataratha, Kanka, Duliduha, Druma, Dambhodbhava, Para, Vena, Sagara, Sankriti, Nimi, Ajeya, Parashu, Pundra, Shambhu, Devavridha, Anagha, Devahavya, Supratima, Supratika, Brihadratha, Mahotsaha, Vinitatma, Sukratu, the King of Nishadha Nala, Satyavrata, Shantabhaya, Sumitra, Subala, Janujangha, Anaranya, Arka, Priyabhriiya, Shuchivrata, Balabandhu, Niramarda, Ketushringa, Brihadbala, Dhrishtaketu, Brihatketu, Diptaketu, Niramaya, Avikshita, Chapala, Dhurta, Kritabandhu, Drindheshudhi, Mahapuranasambhava, Pratyanga, Paraha and Shruti. These These kings and kings and hundreds and thousands others.
हित्वा सुविपुलाम्भोगान्बुद्धिमन्तो महाबलाः। राजानो निधनं प्राप्तास्तव पुत्रा इव प्रभो॥
Who were greatly powerful and wise, met death like your sons, quitting immense wealth and pleasure.
येषां दिव्यानि कर्माणि विक्रमस्त्याग एव च। माहात्म्यमपि चास्तिक्यं सत्यं शौचं दयार्जवम्॥ विद्वद्भिः कथ्यते लोके पुराणे कविसत्तमैः। सर्वर्द्धिगुणसंपन्नास्ते चापि निधनं गताः॥
Even those men, who possessed all the noble virtues and whose heavenly valour, generosity, magnanimity, faith, truth, purity, simplicity and mercy, are published in the Puranas by the sacred bards of great learning, gave up their lives.
तव पुत्रा दुरात्मानः प्रतप्ताश्चैव मन्युना। लुब्धा दुर्वृत्तभूयिष्ठा न ताञ्छोचितुमर्हसि॥ श्रुतवानसि मेधावी बुद्धिमान्प्राज्ञसंमतः। येषां शास्त्रानुगाबुद्धिर्न ते मुह्यन्ति भारत॥
Your wicked, envious, avaricious, of passionate temperament and vicious disposition; you are well-versed in the Shastras, you are intelligent and wise; those men whose understanding follows the dictates of the Shastras, never succumb to grief or misfortune.
निग्रहानुग्रहो .पि विदितौ ते नराधिप। नात्यन्तमेवानुवृत्तिः कार्या ते पुत्ररक्षणे॥ भवितव्यं तथा तच्च नानुशोचितुमर्हसि। दैवं प्रज्ञाविशेषेण को निवर्तितुमर्हति॥
You know, O king, the severity and levity of fate. You know what anxiety you showed sons were for the safety of your sons. Therefore, this grief is unbecoming of you. It is not fit for you to grieve for that which must happen.
विधातृविहितं मागं न कश्चिदतिवर्तते। कालमूलमिदं सर्वं भावाभावौ सुखासुखे॥
Who can avert by his cleverness the decrees of fate? None can go beyond the path marked for him by Providence. Existence and non-existence, pleasure and pain, come by Time.
कालः सृजति भूतानि कालः संहरते प्रजाः। संहरन्तं प्रजा: कालं कालः शमयते पुनः॥
Time creates all things and Time destroys them all. Time burns all creatures and Time again extinguishes that fire.
कालो हि कुरुते भावान्सर्वलोके शुभाशुभान्। कालः संक्षिपते सर्वाः प्रजा विसृजते पुनः॥
All things, good and bad, in the three worlds, are created by Time. Time destroys them and Time creates them again.
कालः सुप्तेषु जागर्ति कालो हि दुरतिक्रमः। कालः सर्वेषु भूतेषु चरत्यविधृतः समः॥
Time alone is awake when all are asleep. Time cannot be overcome by any one. Time walks in everything without being retarded.
अतीतानागता भावा ये च वर्तन्ति साम्प्रतम्। तान्कालनिर्मितान् बुद्ध्वा न संज्ञां हातुमर्हसि॥
Knowing that all things, past, present and future, are the outcome of Time it is not fit for you to be overcome with grief.
सौतिरुवाच इत्येवं पुत्रशोकार्तं धृतराष्ट्रं जनेश्वरम्। आश्वास्य स्वस्थमकरोत्सूतो गावल्गणिस्तदा॥
Sauti said : Gavalgana's son, (Sanjaya), having thus comforted the royal Dhritarashtra, who was overwhelmed with grief for the death of his sons, restored peace to his mind,
अनोपनिषदं पुण्यां कृष्णद्वैपायनोऽब्रवीत्। विद्वद्भिः कथ्यते लोके पुराणे कविसत्तमैः॥
Great Dvaipayana composed a holy Upanishad on these facts; and it has been published to the world by the learned and sacred bards in the Puranas.
भारताध्ययनं पुण्यमपि पादमधीयतः। श्रद्दधानस्य पूयन्ते सर्वपापान्यशेषतः॥
The study of Bharata is such an act of piety that even he who reads only one line of a verse with reverence has his sins all destroyed.
देवादेवर्षयो ह्यत्र तथा ब्रह्मर्षयोऽमलाः। कीर्त्यन्ते शुभकर्माणस्तथा यक्षा महोरगाः॥
In this Bharata, sinless and immaculate Devas, Devarshis and Brahmanas have been described as well as Yakshas and great Nagas.
भगवान्वासुदेवश्च कीर्त्यतेऽत्र सनातनः। स हि सत्यमृतं चैव पवित्रं पुण्यमेव च॥
In it has also the possessor of six attributes, the eternal Vasudeva, been described. He is true and just, pure and holy.
शाश्वतं ब्रह्मपरमं ध्रुवं ज्योतिः सनातनम्। यस्य दिव्यानि कर्माणि कथयन्ति मनीषिणः॥
In it is described the eternal Brahma, the great true light, whose great and divine deeds the wise and learned men declare.
असच्च सदसच्चैव यस्माद्विश्वं प्रवर्तते। संततिश्च प्रवृत्तिश्च जन्ममृत्युपुनर्भवाः॥
From whom has been produced the nonexistent and existent-non-existent universe with the principle of reproduction and progression, birth, death and rebirth.
अध्यात्मं श्रूयते यच्च पञ्चभूतगुणात्मकम्। अव्यक्तादि परं यच्च स एव परिगीयते॥
In it has also been described He who is Adhyatma and who partakes the attributes of the five elements and He to whom unmanifested and other such words cannot be applied.
यत्तद्यतिवरा मुक्ता ध्यानयोगबलान्विताः। प्रतिबिम्बमिवादशैं पश्यन्त्यात्मन्यवस्थितम्॥
And also He whom the Yogis, possessed of meditation and Tapa, behold in their hearts as the reflection of an image in a mirror.
श्रद्दधानः सदायुक्तः सदा धर्मपरायणः। आसेवन्निममध्यायं नरः पापात्प्रमुच्यते॥
The man of faith, ever devoted, ever employed in the exercise of virtue, is freed from sin on reading this chapter, of the Bharata.
अनुक्रमणिकाध्यायं भारतस्येममादितः। आस्तिकः सततं शृण्वन कृच्छ्रेष्ववसीदति॥
The believer who always hears this introductory chapter, of the Bharata from the beginning, never meets with any difficulties (in this world).
उभे संध्ये जपन्किंचित्त् सद्योमुच्येत किल्विषात्। दहाराव्या च संचितम्॥
The man, who repeats any part of its introduction at the inorning and evening twilights, at the time of repeating, is freed from sins collected during the day and night.
भारतस्य वपुर्खेतत्सत्यं चामृतमेव च। नवनीतं यथा दध्मो द्विपदां ब्राह्मणो यथा॥
In the body of Bharata this chapter, is truth and ambrosia; as butter is among curds and a Brahmana among bipeds.
आरण्यकं च वेदेभ्य ओषधिभ्योऽमृतं यथा। ह्रदानामुदधिः श्रेष्ठो गौर्वरिष्ठा चतुष्पदाम्॥
As Aranyaka among the Vedas, as ambrosia among medicines, as the ocean is great among all lakes, as cow among all quadrupeds.
यथैतानीतिहासानां तथा भारतमुच्यते। यश्चैनं श्रावयेच्छ्राद्धे ब्राह्मणान्पादमन्ततः॥ अक्षय्यमन्नपानं वै पितृस्तस्योपतिष्ठते। इतिहासपुराणाभ्यां वेदं समुपद्व्हयेत्॥
So is Bharata, among all histories. He, who causes to be recited by a Brahmana even one line of it during a Shraddha, gives to the dead ancestors his offerings of food and drink which become inexhaustible. The Vedas expounded by the aid of history and Purana.
बिभेत्यल्पश्रुताद् वेदो मामयं प्रहरिष्यति। कार्णं वेदमिमं विद्वाञ्च्छ्रावयित्वार्थमश्नुते॥
But the Veda is afraid of men of little learning, lest they hurt it. The learned man. are who recites this Veda, (Bharata) gains advantage.
भ्रूणहत्यादिकं चापि पापं जह्यादसंशयम्। य इमं शुचिरध्यायं पठेत्पर्वणि पर्वणि॥
Even the sin of killing embryo is destroyed of those who read it with reverence at every change of the moon.
अधीतं भारतं तेन कृत्स्नं स्यादिति मे मतिः। यश्चैनं शृणुयान्नित्यमार्षं श्रद्धासमन्वितः॥ स दीर्घमायुः कीर्ति च स्वर्गतिं चाप्नुयान्नरः। एकतश्चतुरो वेदा भारतं चैतदेकतः॥ पुरा किल सुरैः सर्वैः समेत्य तुलया धृतम्। चतुर्थ्यः सरहस्येभ्यो वेदेभ्यो ह्यधिकं यदा॥
I tell you, the whole Bharata has been read by the man who reads this chapter,. The man who with reverence hears every day these sacred words, gains long life and goes to heaven. In time gone by, the celestials met together and placed the four Vedas on one side and this Bharata on the other side of a scale and the Bharata weighed heavier.
तदा प्रभृति लोकेऽस्मिन् महाभारतमुच्यते। महत्त्वे च गुरुत्वे च ध्रियमाणं यतोऽधिकम्॥
From that time, it is called Mahabharata. It is considered superior to the Vedas, both in substance and gravity of import.
महत्त्वाद्धारवत्त्वाच्च महाभारतमुच्यते। निरुक्तमस्य यो वेद सर्वपापैः प्रमुच्यते॥
It is called Mahabharata from this superiority in substance and gravity of import. He who understands its real meaning, is freed from all sins.
तपो न कल्कोऽध्ययनं न कल्क: स्वाभाविको वेदविधिर्नकल्कः। स्तान्येव भावोपहतानि कल्कः॥
Tapa is not a sin, study is not a sin, the ordinances of the Vedas are not sins, the acquisition of wealth by exertion is not a sin: when they are abused, then do they become the sources of evil.