01.00 - Preface
jayati parāśarasūnuḥ satyavatīhr̥dayanandanō vyāsaḥ। yasyāsyakamalakōśē vāṅmayamamr̥taṁ pibati lōkaḥ ॥bōri 1.1.1*॥
Victorious is Vyāsa, son of Parāśara and delight of Satyavatī’s heart, from the lotus-cup of whose mouth the world drinks the nectar of literature. (bori 1.1.1*)
lomaharṣaṇaputra ugraśravāḥ sūtaḥ paurāṇiko naimiṣāraṇye śaunakasya kulapaterdvādaśavārṣike satre ॥1-001-1॥
Ugraśravas, son of Lomaharṣaṇa, the Sūta and Purāṇa-reciter, at the twelve-year sacrificial session of Śaunaka, the Kulapati, in Naimiṣa Forest… (1-001-1)
samāsīnānabhyagacchadbrahmarṣīnsaṁśitavratān। vinayāvanatō bhūtvā kadācitsūtanandanaḥ ॥1-001-2॥
Once, the Sūta's son respectfully bowed and approached the seated Brahmarshis, who were strict in their vows. (1-001-2)
tamāśramamanuprāptaṁ naimiṣāraṇyavāsinaḥ। citrāḥ śrotuṁ kathāstatra parivavrustapasvinaḥ ॥१-००१-३॥
The ascetics dwelling in the Naimiṣa Forest gathered around him when he reached the hermitage, eager to hear marvelous tales there. (1-001-3)
abhivādya munīṁstāṁstu sarvāneva kr̥tāñjaliḥ।apr̥cchatsa tapovr̥ddhiṁ sadbhiścaivābhinanditaḥ ॥1-001-4॥
Then, with joined palms, he greeted every one of those sages and asked about the progress of their austerities, while he too was welcomed by the holy men. (1-001-4)
atha teṣūpaviṣṭeṣu sarveṣveva tapasviṣu।nirdiṣṭamāsanaṁ bheje vinayāllomaharṣaṇiḥ ॥१-००१-५॥
Then, when all those ascetics had sat down, Lomaharṣaṇi respectfully took the seat assigned to him. (1-001-5)
sukhāsīnaṁ tatastaṁ tu viśrāntamupalakṣya ca।athāpṛcchadr̥ṣistatra kaścitprastāvayankathāḥ ॥१-००१-६॥
Thereupon, however, seeing that he was comfortably seated and rested, a certain sage there opened a conversation and asked him: (1-001-6)
kuta āgamyatē sautē kva cāyaṁ vihr̥tastvayā। kālaḥ kamalapatrākṣa śaṁsaitatpr̥cchatō mama ॥1-001-7॥
Where have you come from, O Sauti, and where have you spent this time? O lotus-petal-eyed one, tell me this, for I ask you. (1-001-7)
sūta uvāca॥
The Sūta said:
janamējayasya rājarṣēḥ sarpasatrē mahātmanaḥ।samīpē pārthivēndrasya samyakpārikṣitasya ca ॥1-001-8॥
At the snake sacrifice of the great-souled royal sage Janamejaya and in the presence of that lord of kings, the son of Parikṣit, duly… (1-001-8)
kṛṣṇadvaipāyanaprōktāḥ supuṇyā vividhāḥ kathāḥ।kathitāś cāpi vidhivad yā vaiśampāyanēna vai ॥1-001-9॥
Those various, highly sacred tales spoken by Kṛṣṇa Dvaipāyana, which were indeed also duly related by Vaiśampāyana… (1-001-9)
śrutvāhaṁ tā vicitrārthā mahābhāratasaṁśritāḥ।bahūni samparikramya tīrthānyāyatanāni ca ॥1-001-10॥
After hearing those stories, varied in content and relating to the Mahābhārata, and traveling around many sacred fords and shrines, I… (1-001-10)
samantapañcakaṁ nāma puṇyaṁ dvijaniṣēvitam।gatavānasmi taṁ dēśaṁ yuddhaṁ yatrābhavatpurā ॥१-००१-११॥
I went to that sacred land called Samantapañcaka, frequented by the twice-born, where long ago the battle took place… (1-001-11)
pāṇḍavānāṁ kurūṇāṁ ca sarvēṣāṁ ca mahīkṣitām ॥1-001-11॥
of the Pāṇḍavas and the Kurus, and of all the kings… (1-001-11)
didr̥kṣurāgatastasmātsamīpaṁ bhavatāmiha।āyuṣmantaḥ sarva ēva brahmabhūtā hi mē matāḥ ॥1-001-12॥
Wishing to see you, I have come from there into your presence here. Indeed, O long-lived ones, I regard every one of you as having become Brahman. (1-001-12)
asminyajñē mahābhāgāḥ sūryapāvakavarcasaḥ।kr̥tābhiṣēkāḥ śucayaḥ kr̥tajapyā hutāgnayaḥ ॥1-001-13॥
At this sacrifice, O greatly fortunate ones, radiant as the sun and fire, ritually bathed and pure, having completed your recitations and made your fire offerings… (1-001-13)
bhavanta āsate svasthā bravīmi kimahaṁ dvijāḥ ॥१-००१-१३॥
You sit here at ease. What shall I tell you, brahmins? (1-001-13)
purāṇasaṁśritāḥ puṇyāḥ kathā vā dharmasaṁśritāḥ।itivr̥ttaṁ narēndrāṇāmr̥ṣīṇāṁ ca mahātmanām ॥1-001-14॥
Sacred tales drawn from the Purāṇas or grounded in dharma; the history of kings and great-souled sages… (1-001-14)
r̥ṣaya ūcuḥ॥
The seers said:
dvaipāyanena yatproktaṃ purāṇaṃ paramarṣiṇā।surairbrahmarṣibhiścaiva śrutvā yadabhipūjitam ॥1-001-15॥
the Purāṇa that was proclaimed by Dvaipāyana, the great sage, and that the gods and Brahmarṣis, having heard it, duly honored… (1-001-15)
tasyākhyānavariṣṭhasya vicitrapadaparvaṇaḥ।sūkṣmārthanyāyayuktasya vēdārthairbhūṣitasya ca ॥१-००१-१६॥
Of that foremost of narratives, varied in its words and sections, endowed with subtle meaning and reasoning, and adorned with the meanings of the Vedas... (1-001-16)
bhāratasyētihāsasya puṇyāṁ granthārthasaṁyutām।saṁskārōpagatāṁ brāhmīṁ nānāśāstrōpabṛṁhitām ॥1-001-17॥
the sacred account of the history of the Bhāratas, containing the meaning of the work, having undergone refinement, pertaining to Brahman, and enriched by many branches of learning… (1-001-17)
janamējayasya yāṁ rājñō vaiśampāyana uktavān।yathāvatsa r̥ṣistuṣṭyā satrē dvaipāyanājñayā ॥1-001-18॥
which the sage Vaiśampāyana, at Dvaipāyana’s command, accurately and gladly recited to King Janamejaya at the sacrificial session… (1-001-18)
vēdaiś caturbhiḥ samitāṁ vyāsasyādbhutakarmaṇaḥ।saṁhitāṁ śrōtum icchāmō dharmyāṁ pāpabhayāpahām ॥1-001-19॥
We wish to hear the righteous compilation of Vyāsa, whose deeds are wondrous, equal to the four Vedas and dispelling the fear of sin. (1-001-19)
sūta uvāca॥
The Sūta said:
ādyaṃ puruṣamīśānaṃ puruhūtaṃ puruṣṭutam।ṛtamekākṣaraṃ brahma vyaktāvyaktaṃ sanātanam ॥1-001-20॥
the primordial Person, the Lord, much-invoked and much-praised; truth, the eternal, one-syllabled Brahman, manifest and unmanifest… (1-001-20)
asac ca sac caiva ca yadviśvaṃ sadasataḥ param।parāvarāṇāṃ sraṣṭāraṃ purāṇaṃ paramavyayam ॥1-001-21॥
who is both non-being and being, who is the universe beyond being and non-being; the creator of higher and lower beings, ancient, supreme, and imperishable… (1-001-21)
maṅgalyaṁ maṅgalaṁ viṣṇuṁ varēṇyamanaghaṁ śucim।namaskr̥tya hr̥ṣīkēśaṁ carācaraguruṁ harim ॥1-001-22॥
Having bowed to Viṣṇu, who is auspiciousness and blessing, the most excellent, sinless, and pure Hṛṣīkeśa—Hari, teacher of all that moves and does not move… (1-001-22)
maharṣēḥ pūjitasyēha sarvalōkē mahātmanaḥ।pravakṣyāmi mataṁ kr̥tsnaṁ vyāsasyāmitatējasaḥ ॥1-001-23॥
I shall declare in full the thought of the great sage, the great-souled Vyāsa of immeasurable splendor, who is honored here throughout the whole world. (1-001-23)
ācakhyuḥ kavayaḥ kēcit sampratyācakṣatē parē।ākhyāsyanti tathaivānyē itihāsamimaṁ bhuvi ॥1-001-24॥
Some poets have related it; others are relating it now; and still others will likewise relate this history on earth. (1-001-24)
idaṁ tu triṣu lokeṣu mahajjñānaṁ pratiṣṭhitam। vistaraiśca samāsaiśca dhāryate yaddvijātibhiḥ ॥१-००१-२५॥
This great knowledge, however, is established in the three worlds and is preserved by the twice-born in both expanded and condensed forms. (1-001-25)
alaṅkr̥taṁ śubhaiḥ śabdaiḥ samayairdivyamānuṣaiḥ।chandōvr̥ttaiśca vividhairanvitaṁ viduṣāṁ priyam ॥1-001-26॥
Adorned with auspicious words and conventions both divine and human, furnished with various metrical forms, and dear to the learned… (1-001-26)
puṇyē himavataḥ pādē mēdhyē giriguhālayē। viśōdhya dēhaṁ dharmātmā darbhasaṁstaramāśritaḥ ॥kuṁbha 1.1.39॥
At the sacred foot of Himavat, in a pure mountain-cave dwelling, the righteous one, having purified his body and settled upon a bed of darbha grass… (kumba 1.1.39)
śuciḥ saniyamō vyāsaḥ śāntātmātapasi sthitaḥ bhāratasyētihāsasya dharmēṇānvīkṣya tāṁ gatim ॥kuṁbha 1.1.40॥
Pure and disciplined, tranquil in mind and established in austerity, Vyāsa, having contemplated in accordance with dharma that course of the history of Bharata… (kumba 1.1.40)
praviśya yōgaṁ jñānēna sō’paśyatsarvamantataḥ ॥kuṁbha 1.1.41॥
Entering yogic concentration through knowledge, he saw everything in its entirety. (kumba 1.1.41)
bhūtasthānāni sarvāṇi rahasyaṁ trividhaṁ ca yat।vēdayōgaṁ savijñānaṁ dharmō'rthaḥ kāma ēva ca ॥1-001-46॥
all the abodes of beings, whatever threefold secret there is, the discipline of the Veda together with knowledge, and indeed dharma, wealth, and pleasure… (1-001-46)
dharmakāmārthaśāstrāṇi śāstrāṇi vividhāni ca।lokayātrāvidhānaṁ ca sambhūtaṁ dr̥ṣṭavānr̥ṣiḥ ॥1-001-47॥
The sage saw the treatises on dharma, desire, and wealth, various treatises, and the regulation of worldly life that had arisen. (1-001-47)
itihāsāḥ savaiyākhyā vividhāḥ śrutayō’pi ca।iha sarvamanukrāntamuktaṁ granthasya lakṣaṇam ॥1-001-48॥
Various traditional histories with explanations, as well as revealed texts, are all covered here; the defining character of the work has been stated. (1-001-48)
vistīryaitanmahajjñānamr̥ṣiḥ saṅkṣēpamabravīt।iṣṭaṁ hi viduṣāṁ lōkē samāsavyāsadhāraṇam ॥१-००१-४९॥
Having expounded this great knowledge at length, the sage recited it in summary; for learned people in the world wish to retain both summary and detail. (1-001-49)
manvādi bhārataṁ kēcidāstīkādi tathāparē। tathōparicarādyanyē viprāḥ samyagadhīyatē ॥१-००१-५०॥
Some Brahmins properly study the Bhārata beginning with Manu, others beginning with Āstīka, and still others beginning with Uparicara. (1-001-50)
vividhaṁ saṁhitājñānaṁ dīpayanti manīṣiṇaḥ।vyākhyātuṁ kuśalāḥ kēcidgranthaṁ dhārayituṁ parē ॥१-००१-५१॥
The learned elucidate the diverse knowledge of the compendium. Some are skilled at explaining it, while others are skilled at retaining the text in memory. (1-001-51)
tapasā brahmacaryēṇa vyasya vēdaṁ sanātanam।itihāsamimaṁ cakrē puṇyaṁ satyavatīsutaḥ ॥1-001-52॥
Through austerity and celibacy, Satyavatī’s son, having divided the eternal Veda, composed this sacred history. (1-001-52)
tadākhyānavariṣṭhaṁ sa kr̥tvā dvaipāyanaḥ prabhuḥ ॥nīla १.१.५५॥
Having composed that finest of narratives, he, the lord Dvaipāyana… (nila 1.1.55)
kathamadhyāpayānīha śiṣyānityanvacintayat। tasya taccintitaṃ jñātvā ṛṣerdvaipāyanasya ca ॥nīla १.१.५६॥
“How shall I teach pupils here?” he pondered. And knowing that thought of the sage Dvaipāyana… (nila 1.1.56)
tatrājagāma bhagavānbrahmā lōkaguruḥ svayam। prītyarthaṁ tasya caivarṣērlōkānāṁ hitakāmyayā ॥nīla 1.1.57॥
The blessed Lord Brahmā himself, teacher of the worlds, came there to please that very sage and out of a desire for the welfare of the worlds. (nila 1.1.57)
taṁ dr̥ṣṭvā vismitō bhūtvā prāñjaliḥ praṇataḥ sthitaḥ। āsanaṁ kalpayāmāsa sarvairmunigaṇairvr̥taḥ ॥nīla 1.1.58॥
Seeing him, he stood astonished, bowed, with palms joined. Surrounded by all the hosts of sages, he prepared a seat. (nila 1.1.58)
hiraṇyagarbhamāsīnaṁ tasmiṁstu paramāsanē। parivr̥tyāsanābhyāśē vāsavēyaḥ sthitō’bhavat ॥nīla 1.1.59॥
After circumambulating Hiraṇyagarbha, who was seated on that supreme seat, Vāsaveya took his stand near the seat. (nila 1.1.59)
anujñāto'tha kr̥ṣṇastu brahmaṇā paramēṣṭhinā। niṣasādāsanābhyāśē prīyamāṇaḥ śucismitaḥ ॥nīla 1.1.60॥
Then Kṛṣṇa, in turn, having received permission from Brahmā Parameṣṭhin, sat down near the seat, delighted and smiling brightly. (nila 1.1.60)
uvāca sa mahātējā brahmāṇaṁ paramēṣṭhinam। kr̥taṁ mayēdaṁ bhagavānkāvyaṁ paramapūjitam ॥nīla १.१.६१॥
The Blessed Lord of great splendor said to Brahmā Parameṣṭhin, “I have composed this most highly revered poem.” (nila 1.1.61)
brahmanvēdarahasyaṁ ca yaccānyatsthāpitaṁ mayā। sāṅgōpaniṣadāṁ caiva vēdānāṁ vistarakriyā ॥nīla १.१.६२॥
O Brahman, the secret of the Veda and whatever else I have set forth, and the detailed exposition of the Vedas together with their ancillary texts and Upaniṣads… (nila 1.1.62)
itihāsapurāṇānāmunmēṣaṁ nirmitaṁ ca yat। bhūtaṁ bhavyaṁ bhaviṣyacca trividhaṁ kālasañjñitam ॥nīla 1.1.63॥
the unfolding of the histories and Purāṇas and whatever was composed, as well as time in its three forms, past, present, and future… (nila 1.1.63)
jarāmṛtyubhayavyādhibhāvābhāvaviniścayaḥ। vividhasya ca dharmasya hyāśramāṇāṁ ca lakṣaṇam ॥nīla 1.1.64॥
the ascertainment of old age, death, fear, disease, existence, and nonexistence; and indeed the defining characteristics both of the various forms of dharma and of the stages of life… (nila 1.1.64)
cāturvarṇyavidhānaṁ ca purāṇānāṁ ca kr̥tsnaśaḥ। tapaso brahmacaryasya pr̥thivyāścandrasūryayoḥ ॥nīla 1.1.65॥
the regulation of the fourfold class system, and the Purāṇas in their entirety; of austerity, celibate discipline, the earth, the moon, and the sun… (nila 1.1.65)
grahanakṣatratārāṇāṁ pramāṇaṁ ca yugaiḥ saha। r̥co yajūṁṣi sāmāni vedādhyātmaṁ tathaiva ca ॥nīla 1.1.66॥
the measurement of the planets, lunar mansions, and stars, together with the ages; the Ṛgvedic verses, Yajus formulas, Sāman chants, and likewise the Veda’s teaching concerning the self… (nila 1.1.66)
nyāyaśikṣā cikitsā ca dānaṁ pāśupataṁ tathā। hētunaiva samaṁ janma divyamānuṣasañjñitam ॥nīla 1.1.67॥
Instruction in logic and medicine, likewise the bestowal of the Pāśupata, and birth—designated divine and human—together with its cause... (nila 1.1.67)
tīrthānāṁ caiva puṇyānāṁ dēśānāṁ caiva kīrtanam। nadīnāṁ parvatānāṁ ca vanānāṁ sāgarasya ca ॥nīla 1.1.68॥
and also the recounting of holy pilgrimage sites and lands, of rivers and mountains, of forests and the ocean… (nila 1.1.68)
purāṇāṁ caiva divyānāṁ kalpānāṁ yuddhakauśalam। vākyajātiviśeṣāś ca lokayātrākramaś ca yaḥ ॥nīla 1.1.69॥
Of divine cities and cosmic ages; skill in warfare; distinctions among types of expression; and whatever the course of worldly life may be… (nila 1.1.69)
yat cāpi sarvagaṁ vastu tac caiva pratipāditam। paraṁ na lēkhakaḥ kaścid ētasya bhuvi vidyatē ॥nīla 1.1.70॥
Whatever all-pervading reality there is has also been set forth. However, no writer of this exists on earth. (nila 1.1.70)
brahmōvāca। tapōviśiṣṭadapi vai viśiṣṭāt + munisañcayāt। manyē śrēṣṭhataraṁ tvāṁ vai rahasyajñānavēdanāt ॥nīla 1.1.71॥
Brahmā said: “Indeed, because of your comprehension of secret knowledge, I consider you superior even to the eminent assembly of sages distinguished by austerity.” (nila 1.1.71)
janmaprabhr̥ti satyāṁ te vedmi gāṁ brahmavādinīm। tvayā ca kāvyamityuktaṁ tasmātkāvyaṁ bhaviṣyati ॥nīla 1.1.72॥
From your very birth, I have known your speech to be truthful and to speak of Brahman. And since you have called it a poem, it will therefore be a poem. (nila 1.1.72)
asya kāvyasya kavayō na samarthā viśēṣaṇē। viśēṣaṇē gr̥hasthasya śēṣāstraya ivāśramāḥ ॥nīla १.१.७३॥
Poets are incapable of surpassing this poem, just as the remaining three āśramas are incapable of surpassing the householder’s. (nila 1.1.73)
kāvyasya lēkhanārthāya gaṇēśaḥ smaryatāṁ munē। sautiruvāca। ēvamābhāṣya taṁ brahmā jagāma svaṁ nivēśanam ॥nīla 1.1.74॥
“Let Gaṇeśa be remembered for the writing of the poem, O sage.” Sauti said: Having thus addressed him, Brahmā went to his own dwelling. (nila 1.1.74)
tataḥ sasmāra hērambaṁ vyāsaḥ satyavatīsutaḥ। smr̥tamātrō gaṇēśānō bhaktacintitapūrakaḥ ॥nīla 1.1.75॥
Then Vyāsa, Satyavatī’s son, remembered Heramba—Gaṇeśāna, the fulfiller of his devotees’ wishes, who, the moment he was remembered... (nila 1.1.75)
tatrājagāma vighnēśō vēdavyāsō yataḥ sthitaḥ। pūjitaścōpaviṣṭaśca vyāsēnōktastadā’nagha ॥
Vighneśa came to the place where Vedavyāsa was staying. After being honored and taking a seat, he was then addressed by Vyāsa, O blameless one:
lēkhakō bhāratasyāsya bhava tvaṁ gaṇanāyaka। mayaiva prōcyamānasya manasā kalpitasya ca ॥nīla 1.1.77॥
Be the scribe of this Bhārata, O Lord of the Gaṇas, as I myself recite what I have conceived in my mind. (nila 1.1.77)
śrutvaitatprāha vighnēśō yadi mē lēkhanī kṣaṇam। likhatō nāvatiṣṭhēta tadā syāṁ lēkhakō hyaham ॥nīla 1.1.78॥
On hearing this, Vighneśa said, “If my pen does not stop even for a moment while I am writing, then I shall indeed be the scribe.” (nila 1.1.78)
vyāsō'pyuvāca taṁ dēvamabuddhvā mā likha kvacit। ōmityuktvā gaṇēśō'pi babhūva kila lēkhakaḥ ॥nīla 1.1.79॥
Vyāsa in turn said to that god, “Do not write anything without understanding it.” Having said “Om,” Gaṇeśa too is said to have become the scribe. (nila 1.1.79)
granthagranthiṁ tadā cakrē munirgūḍhaṁ kutūhalāt। yasminpratijñayā prāha munirdvaipāyanastvidam ॥nīla 1.1.80॥
Then, out of curiosity, the sage fashioned an obscure knot in the text; and concerning it, the sage Dvaipāyana made this declaration: (nila 1.1.80)
aṣṭau ślōkasahasrāṇi aṣṭau ślōkaśatāni ca। ahaṁ vēdmi śukō vētti sañjayō vētti vā na vā ॥nīla 1.1.81॥
I know eight thousand eight hundred verses; Śuka knows them, and Sañjaya may or may not know them. (nila 1.1.81)
tacchlōkakūṭamadyāpi grathitaṁ sudr̥ḍhaṁ munē। bhēttuṁ na śakyatē'rthasya gūḍhatvātpraśritasya ca ॥nīla 1.1.82॥
That knot of verses remains tightly tied even today, sage; it cannot be unraveled because its meaning is obscure and profound. (nila 1.1.82)
sarvajñōpi gaṇēśō yatkṣaṇamāstē vicārayan। tāvaccakāra vyāsōpi ślōkānanyānbahūnapi ॥nīla 1.1.83॥
While even the omniscient Gaṇeśa remained pondering, Vyāsa, for his part, composed many other verses during that time. (nila 1.1.83)
ajñānatimirāndhasya lōkasya tu vicēṣṭataḥ। jñānāñjanaśālākābhiḥ nētrō'nmīlanakārakam ॥nīla 1.1.84॥
causing the eyes of the world, blinded by the darkness of ignorance yet struggling about, to open with applicators of the collyrium of knowledge… (nila 1.1.84)
dharmārthakāmamōkṣārthaiḥ samāsavyāsakīrtanaiḥ। tathā bhāratasūryēṇa nr̥ṇāṁ vinihataṁ tamaḥ ॥nīla १.१.८५॥
Thus, through concise and detailed accounts of righteousness, wealth, pleasure, and liberation, the darkness of men was dispelled by the sun that is the Bhārata. (nila 1.1.85)
purāṇapūrṇacandrēṇa śrutijyōtsnāḥ prakāśitāḥ। nṛbuddhikauravāṇāṁ ca kr̥tamētatprakāśanam ॥nīla 1.1.86॥
By the full moon of the Purāṇa, the moonbeams of revelation were illuminated, and this illumination of the Kauravas of human intellect was effected. (nila 1.1.86)
itihāsapradīpēna mōhāvaraṇaghātinā। lōkagarbhagr̥haṁ kr̥tsnaṁ yathāvatsamprakāśitam ॥nīla 1.1.87॥
By the lamp of history, which destroys the veil of delusion, the entire inner chamber of the world was fully illuminated as it truly is. (nila 1.1.87)
janamējayēna pr̥ṣṭaḥ sanbrāhmaṇaiśca sahasraśaḥ।śaśāsa śiṣyamāsīnaṁ vaiśampāyanamantikē ॥1-001-57॥
When asked by Janamejaya and by Brahmins in their thousands, he instructed the disciple Vaiśampāyana, who was seated nearby. (1-001-57)
sa sadasyaiḥ sahāsīnaḥ śrāvayāmāsa bhāratam।karmāntarēṣu yajñasya cōdyamānaḥ punaḥ punaḥ ॥1-001-58॥
Seated together with the officiants, he recited the Bhārata, repeatedly urged to do so during intervals in the rites of the sacrifice. (1-001-58)
caturviṁśatisāhasrīṁ cakrē bhāratasaṁhitām। upākhyānairvinā tāvadbhārataṁ prōcyatē budhaiḥ ॥१-००१-६१॥
He composed the Bharata compilation in twenty-four thousand verses; without the subsidiary tales, the learned say that the Bharata is of that extent. (1-001-61)
idaṁ śatasahasraṁ tu ślōkānāṁ puṇyakarmaṇām। upākhyānaiḥ saha jñēyaṁ śrāvyaṁ bhāratamuttamam ॥kuṁbha 1.1.77॥
But this excellent Bhārata, consisting of one hundred thousand merit-conferring verses together with the subsidiary tales, should be known and recited. (kumba 1.1.77)
ṣaṣṭiṁ śatasahasrāṇi cakārānyāṁ sa saṁhitām ॥nīla १.१.१०५॥
He composed another collection of six million verses. (nila 1.1.105)
triṁśacchatasahasraṁ ca dēvalōkē pratiṣṭhitam। pitryē pañcadaśa prōktaṁ gandharvēṣu caturdaśa ॥nīla 1.1.106॥
Thirty hundred-thousands were established in the world of the gods; fifteen were declared in the ancestral realm, and fourteen among the Gandharvas. (nila 1.1.106)
ēkaṁ śatasahasraṁ tu mānuṣēṣu pratiṣṭhitam ॥nīla 1.1.107॥
But one hundred thousand is established among humans. (nila 1.1.107)
asmiṁstu mānuṣē lōkē vaiśampāyana uktavān। śiṣyō vyāsasya dharmātmā sarvavēdavidāṁ varaḥ ॥kuṁbha 1.1.126॥
In this human world, Vaiśampāyana, Vyāsa’s righteous disciple and the foremost among those who know all the Vedas, related it. (kumba 1.1.126)
ēkaṁ śatasahasraṁ tu mayōktaṁ vai nibōdhata ॥kumbha 1.1.127॥
Know, then, that I have indeed recited one hundred thousand. (kumba 1.1.127)
sūta uvāca॥
The Sūta said:
lōkānāṁ ca hitārthāya kāruṇyānmunisattamaḥ ॥kumbha 1.1.279॥
For the welfare of the worlds and out of compassion, the foremost of sages… (kumba 1.1.279)
atra upaniṣadaṁ puṇyām kr̥ṣṇadvaipāyanaḥ abravīt। bhārata-adhyayanāt puṇyāt api pādam adhīyataḥ ॥1-001-191॥
Here Kr̥ṣṇadvaipāyana declared a sacred secret teaching; of one who studies even a quarter from the sacred study of the Bhārata… (1-001-191)
yaḥ ca imaṁ śṛṇuyāt nityam; ārṣaṁ śraddhā-samanvitaḥ। saḥ dīrgham āyuḥ kīrtiṁ ca; svarga-gatim ca āpnuyāt naraḥ ॥1-001-207॥
The man who, endowed with faith, listens daily to this work of the seers would attain long life, fame, and passage to heaven. (1-001-207)
catvāraḥ ekataḥ vedāḥ; bhāratam ca ekam ekataḥ। samāgataiḥ surarṣibhiḥ; tulām āropitaṁ purā ॥1-001-208॥
Long ago, with the four Vedas on one side, the assembled divine seers placed the single Bhārata on the other side of a balance. (1-001-208)
mahattvē ca gurutvē ca; dhriyamāṇaṁ tataḥ adhikam ॥1-001-208॥
When weighed, greater than that in both magnitude and weight. (1-001-208)
mahattvāt bhāravattvāt ca; mahābhāratam ucyate। niruktam asya yaḥ veda; sarva-pāpaiḥ pramucyate ॥1-001-209॥
Because of its greatness and weightiness, it is called the Mahābhārata. Whoever knows this derivation of its name is freed from all sins. (1-001-209)
tapaḥ na kalkaḥ adhyayanaṁ na kalkaḥ। svābhāvikaḥ vēdavidhiḥ na kalkaḥ। prasahya vitta-āharaṇaṁ na kalkaḥ; tāni ēva bhāva-upahatāni kalkaḥ ॥1-001-210॥
Austerity is not sin; study is not sin. The natural Vedic ordinance is not sin. Forcibly taking wealth is not sin; those very things, when tainted by motive, are sin. (1-001-210)
