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Victorious is Vyāsa, son of Parāśara and delight of Satyavatī’s heart, from whose lotus-mouth the world drinks the nectar of speech.

Ugraśravā, the son of Lomaharṣaṇa, a bard and knower of the Purāṇas, (was present) in the twelve-year sacrificial session of Śaunaka, the chief of the lineage, in the forest of Naimiṣa.

Once, the son of the Sūta, bowing humbly, approached the Brahmarṣis, who were seated and firm in their vows.

The ascetics dwelling in Naimiṣāraṇya gathered there around him, who had arrived at the hermitage, desiring to hear various stories.

Having saluted all those sages with folded hands, he inquired about the growth of their austerities, and was warmly welcomed by the virtuous ones.

Then, when all the ascetics had seated themselves, Lomaharṣaṇa's son, out of humility, took the seat that was designated for him.

Then, observing him comfortably seated and rested, a certain sage there asked him, introducing various stories.

From where have you come, O son of a Sūta, and where have you spent this time? O lotus-eyed one, tell this to me as I ask.

The Sūta said: At the snake sacrifice of the great-souled royal sage Janamejaya, in the proper presence of the king of kings, the son of Parīkṣit.

The highly meritorious and various stories spoken by Kṛṣṇa Dvaipāyana (Vyāsa) were also properly narrated by Vaiśampāyana.

I know all the Vyāsa-derived stories, composed with dharma and artha. I shall tell them to you, best of the twice-born; listen today, ascetics rich in austerity.

Having compiled the eternal Veda through austerity and disciplined life, the son of Satyavatī composed this meritorious history (Mahābhārata).

Having composed that foremost narrative, lord Dvaipāyana reflected: 'How shall I teach it here to my disciples?'

Knowing that thought of the sage Dvaipāyana, blessed Brahmā, teacher of the world, came there himself.

For the sage's pleasure and desiring the welfare of the worlds, he came; seeing him, Vyāsa was amazed and stood bowed with joined palms.

Surrounded by all the hosts of sages, he prepared a seat.

When Hiraṇyagarbha had taken that supreme seat, Vāsaveya stood nearby, having approached the seat.

Then Kṛṣṇa Dvaipāyana, permitted by Brahmā Parameṣṭhin, sat near the seat, delighted and pure-smiling.

The mighty one said to Brahmā Parameṣṭhin: 'Blessed lord, I have composed this highly revered poem.'

Because of your knowledge of secrets, I consider you superior even to the great sage Vasiṣṭha, distinguished in austerity.

From birth I know your speech to be true and declarative of Brahman; since you have called it a poem, a poem it shall be.

For the writing of this poem, remember Gaṇeśa, O sage.

Having addressed him thus, Brahmā, the creator of the world, went to his own abode together with hosts of seers and gods.

Then Vyāsa, son of Satyavatī, remembered Heramba.

Gaṇeśa, fulfiller of devotees' wishes, came as soon as he was remembered; Vighneśa arrived where Vedavyāsa stood.

Honoured and seated, the sinless one was told by Vyāsa: 'Be the scribe of this Bhārata, O leader of the gaṇas, as I recite what has been conceived in my mind.'

Hearing this, Vighneśa said: 'If my pen does not stop even for a moment while I write, then I shall be your scribe.'

Vyāsa said to the god: 'Do not write anything without understanding it.' Saying 'Om,' Gaṇeśa then became the scribe.

Then the sage, out of curiosity, made knotty verses with hidden meaning; on that condition sage Dvaipāyana declared the following.

There are eight thousand verses and eight hundred; I know them, Śuka knows them, and Sañjaya may or may not know them.

Even today that knot of verses is tightly bound, O sage; it cannot be broken because of the depth and hiddenness of its meaning.

While even omniscient Gaṇeśa paused for a moment to consider them, Vyāsa composed many other verses.

Having been asked by Janamejaya and thousands of Brāhmaṇas, the sage instructed his disciple Vaiśampāyana, who was seated nearby.

He, seated along with the ritual participants, recited the Bhārata during the intervals of the sacrifice, being urged again and again.

Vyāsa (Dvaipāyana) properly narrated the detailed history of the Kuru lineage, the righteousness of Gāndhārī, the wisdom and firmness of Vidura, and the character of Kuntī.

The venerable sage spoke of the greatness of Vāsudeva, the righteousness of the Pāṇḍavas, and the wickedness of the sons of Dhṛtarāṣṭra.

He composed the Bhārata compilation of twenty-four thousand verses; in that form, without the sub-stories, it is referred to as the Bhārata by the wise.

The sage then composed, in a concise form of more than fifty (verses or chapters), an introductory summary of the events, along with their respective sections.

The wise son of Parāśara, a Brahmarṣi firm in his vows, composed (the text), being righteous in soul, under his mother’s direction and for the sake of the wise son of Gaṅgā (Bhīṣma).

Long ago, Kṛṣṇa Dvaipāyana (Vyāsa), full of strength, begot three Kauravas—like sacred fires—in the field of Vicitravīrya.

Having begotten Dhṛtarāṣṭra, Pāṇḍu, and Vidura, the wise Vyāsa once again departed to his hermitage for austerity.

Pāṇḍu conquered many lands by battle and valour, and then dwelt in the forest, devoted to hunting, together with his people.

Because of the killing of the mating deer he fell into grave misfortune; there followed the prescribed course of conduct of the Pārthas from their birth.

There was also the two mothers' recourse to the dharmopaniṣad: desiring sons, she invoked Dharma, Wind, and Indra by those formulas.

Then Pṛthā, dear to her husband and endowed with that dharmopaniṣad, invoked Dharma, Wind, and Indra by those formulas, desiring sons.

Mādrī too, receiving that secret formula, invoked the Aśvins; thus all the Pārthas were born by the mantras of Kuntī and Mādrī. They grew up with ascetics, protected by their two mothers.

In pure and holy forests, in the hermitages of great men; when all those high-souled Pāṇḍavas had been born...

Having united with Mādrī, through the power of the seer's curse, Pāṇḍu died on the holy great mountain Śataśṛṅga.

When they were born, had grown, and passed on to the supreme state, the great sage composed and spoke the Bhārata in this human world.

Agreement of the mothers is accepted concerning the secret doctrine of Dharma—this pertains to Dharma, Vāyu, Indra, the gods, and also the Aśvins.

They grew up with ascetics, protected by their two mothers, in holy forests and sacred hermitages of the great sages.

The sages themselves brought them—handsome children with matted hair, practicing celibacy—to the sons of Dhṛtarāṣṭra.

These are your sons, brothers, disciples, and friends—the Pāṇḍavas, said the sages, and then disappeared.

Then, at the assembly of kings, Arjuna won Kṛṣṇā (Draupadī), who had chosen her own husband, having performed a deed exceedingly difficult.

From that time on, in this world, he became revered among all archers, like the sun, difficult to behold even in battles.

Having conquered all kings and great hosts, Arjuna brought in the great Rājasūya sacrifice for the king.

The great Rājasūya sacrifice, abundant in food and rich in gifts, endowed with all virtues, was performed by Yudhiṣṭhira.

By the good counsel of Vāsudeva and the strength of Bhīma and Arjuna, they slew Jarāsandha and the proud king of Cedi.

To Duryodhana came tributes from all sides: jewels, gold, cows, elephants, horses, and wealth.

Having seen the great prosperity of the Pāṇḍavas, a very great wrath born of envy arose in him.

He was tormented upon seeing the hall of the Pāṇḍavas, as beautiful as a celestial palace, crafted by Maya.

There, being laughed at and stumbling in confusion, he was shamed before Vāsudeva by Bhīma as one of low birth.

He, though enjoying various pleasures and jewels, was described as Dhṛtarāṣṭra's pale and emaciated deer.

Then Dhṛtarāṣṭra, fond of his son, approved the gambling; hearing this, great anger arose in Vāsudeva.

He was not very pleased in mind, yet approved the disputes; he also overlooked the terrible and intensified policies like gambling.

Having dismissed Vidura, Droṇa, Bhīṣma, Śāradvata, and Kṛpa, the warriors struck each other in that intense conflict.

Hearing the very grievous news when the sons of Pāṇḍu were victorious, and knowing the counsel of Duryodhana, Karṇa, and Śakuni as well— Dhṛtarāṣṭra, after long meditation, spoke words to Sañjaya.

Listen to me, O Sañjaya, and do not blame me; you are learned, intelligent, wise, and respected by the wise.

My mind is not inclined toward conflict, nor am I pleased with the destruction of the Kurus; I have no preference among my own sons and the sons of Pāṇḍu.

My sons, devoted to anger, blame me though I am aged; but being blind, out of weakness and love for them, I endure it. And as Duryodhana is deluded and foolish, I too become deluded along with him.

At the Rājasūya sacrifice, seeing the splendor of the mighty Pāṇḍava and being ridiculed during the viewing of the hall's elevation—

Enraged, yet unable to defeat the Pāṇḍavas in battle, he became dispirited in seeking glory—like one unworthy of a warrior. He conspired for deceitful gambling along with the king of Gāndhāra.

Gāndhārī, bereft of sons and grandsons, and the wives, deprived of fathers and brothers, are to be pitied. The Pāṇḍavas accomplished their dreadful task and once again attained a kingdom free of rivals.

Terrible indeed was the war, for only ten survived—three of ours and seven of the Pāṇḍavas. Eighteen full armies were destroyed in that conflict among the kṣatriyas.

Darkness seems to envelop me, delusion overtakes my heart. I cannot grasp awareness, O charioteer—my mind is as though distraught.

Thus spoke Dhṛtarāṣṭra, then grieving bitterly he fainted. Regaining consciousness, he again addressed Sañjaya with these words.

O Sañjaya, since things have come to this, I no longer wish to live—do not delay. I see not even the slightest purpose in holding on to life.

Seeing the sorrowful king thus lamenting and speaking in distress, the wise Gāvalgaṇi (Sañjaya) spoke these weighty words.

Your sons were evil-minded, overcome with anger, greedy and mostly unrighteous—you ought not to grieve for them.

You are learned, intelligent, wise, and respected by scholars; those whose intellect follows the śāstra are not deluded, O Bhārata.

Restraint and favor, O king, are both known to you; absolute indulgence in protecting sons is not commended.

What was destined has come to pass; therefore you should not grieve. Who can, by intellect alone, turn aside what is ordained by fate?

Thus, when king Dhṛtarāṣṭra was afflicted by grief for his sons, the Sūta Gāvalgaṇi consoled him and restored him to composure.

Hearing that, Dhṛtarāṣṭra took refuge in fortitude; the wisest of men thought, 'By good fortune, this has come to pass.'

Austerity is not impurity; study is not impurity; natural adherence to the Vedic order is not impurity; even forcible seizure of wealth is not impurity—only those acts corrupted by inner disposition are truly impure.