001.001 The Mahabharata story summarized
नारायणं नमस्कृत्य नरं चैव नरोत्तमम्। देवीं सरस्वतीं चैव ततो जयमुदीरयेत् ॥०॥
Having bowed to Nārāyaṇa, Nara, the best among men, and to the goddess Sarasvatī, one should then proclaim victory (success).
लोमहर्षणपुत्र उग्रश्रवाः सूतः पौराणिको नैमिषारण्ये शौनकस्य कुलपतेर्द्वादशवार्षिके सत्रे ॥१॥
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.
समासीनानभ्यगच्छद्ब्रह्मर्षीन्संशितव्रतान्। विनयावनतो भूत्वा कदाचित्सूतनन्दनः ॥२॥
Once, the son of the Sūta, bowing humbly, approached the Brahmarṣis, who were seated and firm in their vows.
तमाश्रममनुप्राप्तं नैमिषारण्यवासिनः। चित्राः श्रोतुं कथास्तत्र परिवव्रुस्तपस्विनः ॥३॥
The ascetics dwelling in Naimiṣāraṇya gathered there around him, who had arrived at the hermitage, desiring to hear various stories.
अभिवाद्य मुनींस्तांस्तु सर्वानेव कृताञ्जलिः।अपृच्छत्स तपोवृद्धिं सद्भिश्चैवाभिनन्दितः ॥४॥
Having saluted all those sages with folded hands, he inquired about the growth of their austerities, and was warmly welcomed by the virtuous ones.
अथ तेषूपविष्टेषु सर्वेष्वेव तपस्विषु।निर्दिष्टमासनं भेजे विनयाल्लोमहर्षणिः ॥५॥
Then, when all the ascetics had seated themselves, Lomaharṣaṇa's son, out of humility, took the seat that was designated for him.
सुखासीनं ततस्तं तु विश्रान्तमुपलक्ष्य च।अथापृच्छदृषिस्तत्र कश्चित्प्रस्तावयन्कथाः ॥६॥
Then, observing him comfortably seated and rested, a certain sage there asked him, introducing various stories.
कुत आगम्यते सौते क्व चायं विहृतस्त्वया।कालः कमलपत्राक्ष शंसैतत्पृच्छतो मम ॥७॥
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.
सूत उवाच॥
The Sūta said:
जनमेजयस्य राजर्षेः सर्पसत्रे महात्मनः।समीपे पार्थिवेन्द्रस्य सम्यक्पारिक्षितस्य च ॥८॥
At the snake sacrifice of the great-souled royal sage Janamejaya, in the proper presence of the king of kings, the son of Parīkṣit.
कृष्णद्वैपायनप्रोक्ताः सुपुण्या विविधाः कथाः।कथिताश्चापि विधिवद्या वैशम्पायनेन वै ॥९॥
The highly meritorious and various stories spoken by Kṛṣṇa Dvaipāyana (Vyāsa) were also properly narrated by Vaiśampāyana.
श्रुत्वाहं ता विचित्रार्था महाभारतसंश्रिताः।बहूनि सम्परिक्रम्य तीर्थान्यायतनानि च ॥१०॥
Having heard those wondrously meaningful stories connected with the Mahābhārata, I wandered through many sacred places and shrines.
समन्तपञ्चकं नाम पुण्यं द्विजनिषेवितम्।गतवानस्मि तं देशं युद्धं यत्राभवत्पुरा ॥११॥
went to that holy region named Samantapañcaka, frequented by the twice-born, where the great battle once took place.
पाण्डवानां कुरूणां च सर्वेषां च महीक्षिताम् ॥११॥
Of the Pāṇḍavas, the Kurus, and all the rulers of the earth.
दिदृक्षुरागतस्तस्मात्समीपं भवतामिह।आयुष्मन्तः सर्व एव ब्रह्मभूता हि मे मताः ॥१२॥
Desirous of seeing you, I have come here from there; for in my view, all of you are long-lived and have realized Brahman.
अस्मिन्यज्ञे महाभागाः सूर्यपावकवर्चसः।कृताभिषेकाः शुचयः कृतजप्या हुताग्नयः ॥१३॥
In this sacrifice, the greatly fortunate ones, possessing the splendor of the sun and fire, consecrated, pure, having completed their recitations, and having offered oblations into the fire, are present.
भवन्त आसते स्वस्था ब्रवीमि किमहं द्विजाः ॥१३॥
You all are seated well; O twice-born ones, what shall I speak?
पुराणसंश्रिताः पुण्याः कथा वा धर्मसंश्रिताः।इतिवृत्तं नरेन्द्राणामृषीणां च महात्मनाम् ॥१४॥
Shall I speak meritorious stories connected with the Purāṇas or with righteousness, or the narratives of the great-souled kings and sages?
ऋषय ऊचुः॥
The sages said:
द्वैपायनेन यत्प्रोक्तं पुराणं परमर्षिणा।सुरैर्ब्रह्मर्षिभिश्चैव श्रुत्वा यदभिपूजितम् ॥१५॥
The Purāṇa that was spoken by Dvaipāyana, the supreme sage, and which, having been heard, was honored by the gods and Brahmarṣis.
तस्याख्यानवरिष्ठस्य विचित्रपदपर्वणः।सूक्ष्मार्थन्याययुक्तस्य वेदार्थैर्भूषितस्य च ॥१६॥
Of that foremost narration, having marvelous expressions and divisions, endowed with subtle meanings and logical reasoning, and adorned with the meanings of the Vedas.
भारतस्येतिहासस्य पुण्यां ग्रन्थार्थसंयुताम्।संस्कारोपगतां ब्राह्मीं नानाशास्त्रोपबृंहिताम् ॥१७॥
The sacred history of Bhārata, filled with the meanings of the scriptures, imbued with refinement, pertaining to sacred knowledge, and supported by various sciences.
जनमेजयस्य यां राज्ञो वैशम्पायन उक्तवान्।यथावत्स ऋषिस्तुष्ट्या सत्रे द्वैपायनाज्ञया ॥१८॥
That which Vaiśampāyana, the sage, properly narrated to King Janamejaya out of satisfaction during the sacrificial session, by the command of Dvaipāyana.
वेदैश्चतुर्भिः समितां व्यासस्याद्भुतकर्मणः।संहितां श्रोतुमिच्छामो धर्म्यां पापभयापहाम् ॥१९॥
We wish to hear the compilation, compiled from the four Vedas by Vyāsa of wondrous deeds, righteous and removing the fear of sin.
सूत उवाच॥
The Sūta said:
आद्यं पुरुषमीशानं पुरुहूतं पुरुष्टुतम्।ऋतमेकाक्षरं ब्रह्म व्यक्ताव्यक्तं सनातनम् ॥२०॥
The primordial being, the lord, invoked and praised by many, the cosmic order, the one imperishable syllable, the absolute reality, both manifest and unmanifest, eternal.
असच्च सच्चैव च यद्विश्वं सदसतः परम्।परावराणां स्रष्टारं पुराणं परमव्ययम् ॥२१॥
That which is both the real and the unreal, the universe beyond real and unreal, the creator of higher and lower beings, ancient, supreme, and imperishable.
मङ्गल्यं मङ्गलं विष्णुं वरेण्यमनघं शुचिम्।नमस्कृत्य हृषीकेशं चराचरगुरुं हरिम् ॥२२॥
Having saluted Viṣṇu, the auspicious, the source of auspiciousness, the most excellent, sinless, pure, Hṛṣīkeśa, the teacher of all moving and unmoving beings, Hari.
महर्षेः पूजितस्येह सर्वलोके महात्मनः।प्रवक्ष्यामि मतं कृत्स्नं व्यासस्यामिततेजसः ॥२३॥
I shall narrate here the entire doctrine of Vyāsa, the great sage of boundless splendor, who is honored in all the worlds.
आचख्युः कवयः केचित्सम्प्रत्याचक्षते परे।आख्यास्यन्ति तथैवान्ये इतिहासमिमं भुवि ॥२४॥
Some poets have narrated this history, others are narrating it at present, and others likewise will narrate it on the earth.
इदं तु त्रिषु लोकेषु महज्ज्ञानं प्रतिष्ठितम्।विस्तरैश्च समासैश्च धार्यते यद्द्विजातिभिः ॥२५॥
Indeed, this great knowledge established in the three worlds is preserved by the twice-born, both in detailed and condensed forms.
अलङ्कृतं शुभैः शब्दैः समयैर्दिव्यमानुषैः।छन्दोवृत्तैश्च विविधैरन्वितं विदुषां प्रियम् ॥२६॥
Adorned with auspicious words and expressions in both divine and human styles, endowed with various metrical patterns, it is dear to the learned.
निष्प्रभेऽस्मिन्निरालोके सर्वतस्तमसावृते।बृहदण्डमभूदेकं प्रजानां बीजमक्षयम् ॥२७॥
In this lightless, darkened state, enveloped on all sides by darkness, a single vast cosmic egg came into being—an imperishable seed of all beings.
युगस्यादौ निमित्तं तन्महद्दिव्यं प्रचक्षते।यस्मिंस्तच्छ्रूयते सत्यं ज्योतिर्ब्रह्म सनातनम् ॥२८॥
At the beginning of the age, that great divine cause is declared, in which is heard the eternal Brahman—truth and light.
अद्भुतं चाप्यचिन्त्यं च सर्वत्र समतां गतम्।अव्यक्तं कारणं सूक्ष्मं यत्तत्सदसदात्मकम् ॥२९॥
It is wondrous, inconceivable, and pervades all with sameness; it is the unmanifest, subtle cause—of the nature of both being and non-being.
यस्मात्पितामहो जज्ञे प्रभुरेकः प्रजापतिः।ब्रह्मा सुरगुरुः स्थाणुर्मनुः कः परमेष्ठ्यथ ॥३०॥
From whom were born the grandsire, the one lord of creatures—Brahmā, the preceptor of the gods, Śiva (Sthāṇu), Manu, Ka, and Paramesthin.
प्राचेतसस्तथा दक्षो दक्षपुत्राश्च सप्त ये।ततः प्रजानां पतयः प्राभवन्नेकविंशतिः ॥३१॥
From Prācetasa and likewise Dakṣa and his seven sons, there arose twenty-one lords of beings (progenitors of creation).
पुरुषश्चाप्रमेयात्मा यं सर्वमृषयो विदुः।विश्वेदेवास्तथादित्या वसवोऽथाश्विनावपि ॥३२॥
And the Supreme Person, of incomprehensible nature, is known by all the sages, as well as by the Viśvedevas, the Ādityas, the Vasus, and also the Aśvin twins.
यक्षाः साध्याः पिशाचाश्च गुह्यकाः पितरस्तथा।ततः प्रसूता विद्वांसः शिष्टा ब्रह्मर्षयोऽमलाः ॥३३॥
The Yakṣas, Sādhyas, Piśācas, Guhyakas, and the Pitṛs were likewise born; from them arose the wise and noble ones—the pure Brahmarṣis.
राजर्षयश्च बहवः सर्वैः समुदिता गुणैः।आपो द्यौः पृथिवी वायुरन्तरिक्षं दिशस्तथा ॥३४॥
And many royal sages, endowed with all noble qualities; likewise, the waters, the heavens, the earth, the air, the mid-space, and the directions.
संवत्सरर्तवो मासाः पक्षाहोरात्रयः क्रमात्।यच्चान्यदपि तत्सर्वं सम्भूतं लोकसाक्षिकम् ॥३५॥
Years, seasons, months, fortnights, days and nights in order—and whatever else exists—all this has arisen and is witnessed by the world.
यदिदं दृश्यते किञ्चिद्भूतं स्थावरजङ्गमम्।पुनः सङ्क्षिप्यते सर्वं जगत्प्राप्ते युगक्षये ॥३६॥
Whatever being is seen here, whether stationary or moving—all this world is again withdrawn when the end of the age arrives.
यथर्तावृतुलिङ्गानि नानारूपाणि पर्यये।दृश्यन्ते तानि तान्येव तथा भावा युगादिषु ॥३७॥
Just as in each season, various signs appear in succession but are the same in essence, so too do the states of being recur at the beginnings of each yuga.
एवमेतदनाद्यन्तं भूतसंहारकारकम्।अनादिनिधनं लोके चक्रं सम्परिवर्तते ॥३८॥
Thus, this endless wheel of time, which causes the dissolution of beings and has neither beginning nor end, revolves continually in the world.
त्रयस्त्रिंशत्सहस्राणि त्रयस्त्रिंशच्छतानि च।त्रयस्त्रिंशच्च देवानां सृष्टिः सङ्क्षेपलक्षणा ॥३९॥
Thirty-three thousand, thirty-three hundred, and thirty-three—such is, in brief, the creation of the gods.
दिवस्पुत्रो बृहद्भानुश्चक्षुरात्मा विभावसुः।सविता च ऋचीकोऽर्को भानुराशावहो रविः ॥४०॥
The son of heaven, of great radiance, the soul of sight, the shining one—Savitṛ, the inspirer with hymns, the radiant one, the light, the bringer of dawn and hope—he is the Sun (Ravi).
पुत्रा विवस्वतः सर्वे मह्यस्तेषां तथावरः।देवभ्राट्तनयस्तस्य तस्मात्सुभ्राडिति स्मृतः ॥४१॥
All are sons of Vivasvat; among them, I am the youngest. Being the son of the divine king, I am therefore known as Subhrāt.
सुभ्राजस्तु त्रयः पुत्राः प्रजावन्तो बहुश्रुताः।दशज्योतिः शतज्योतिः सहस्रज्योतिरात्मवान् ॥४२॥
Subhrāj had three sons, all rich in offspring and widely renowned—one shining with tenfold brilliance, one with a hundredfold, and one with a thousandfold brilliance, each endowed with inner strength.
दश पुत्रसहस्राणि दशज्योतेर्महात्मनः।ततो दशगुणाश्चान्ये शतज्योतेरिहात्मजाः ॥४३॥
The great-souled Daśajyotis had ten thousand sons; and from Śatajotis were born others here, ten times more powerful than them.
भूयस्ततो दशगुणाः सहस्रज्योतिषः सुताः।तेभ्योऽयं कुरुवंशश्च यदूनां भरतस्य च ॥४४॥
The sons of Sahasrajyotis were ten times greater than those before; from them arose the lineages of the Kurus, the Yādavas, and of Bharata.
ययातीक्ष्वाकुवंशश्च राजर्षीणां च सर्वशः।सम्भूता बहवो वंशा भूतसर्गाः सविस्तराः ॥४५॥
The lineages of Yayāti and Ikṣvāku, and of all the royal sages, were born; many such lineages and generations of beings arose in elaborate detail.
भूतस्थानानि सर्वाणि रहस्यं त्रिविधं च यत्।वेदयोगं सविज्ञानं धर्मोऽर्थः काम एव च ॥४६॥
All the abodes of beings, the threefold secret, the Vedic connection with true knowledge, and dharma, artha, and kāma—these indeed.
धर्मकामार्थशास्त्राणि शास्त्राणि विविधानि च।लोकयात्राविधानं च सम्भूतं दृष्टवानृषिः ॥४७॥
The sage beheld the emergence of scriptures on dharma, kāma, and artha, various other sciences, and the regulations of worldly conduct.
इतिहासाः सवैयाख्या विविधाः श्रुतयोऽपि च।इह सर्वमनुक्रान्तमुक्तं ग्रन्थस्य लक्षणम् ॥४८॥
Historical accounts with detailed explanations, various kinds of revealed scriptures—all this is included here; such is the nature of this text.
विस्तीर्यैतन्महज्ज्ञानमृषिः सङ्क्षेपमब्रवीत्।इष्टं हि विदुषां लोके समासव्यासधारणम् ॥४९॥
Having first expanded this great knowledge, the sage then spoke it in brief, for in this world the wise desire a balance of summary and detail.
मन्वादि भारतं केचिदास्तीकादि तथापरे।तथोपरिचराद्यन्ये विप्राः सम्यगधीयते ॥५०॥
Some sages study the Mahābhārata beginning with Manu, others with Āstīka, and still others with Uparicara; all of them study it thoroughly.
विविधं संहिताज्ञानं दीपयन्ति मनीषिणः।व्याख्यातुं कुशलाः केचिद्ग्रन्थं धारयितुं परे ॥५१॥
The wise illuminate various forms of scriptural knowledge; some are skilled in explaining it, while others are devoted to preserving the text.
तपसा ब्रह्मचर्येण व्यस्य वेदं सनातनम्।इतिहासमिमं चक्रे पुण्यं सत्यवतीसुतः ॥५२॥
Having compiled the eternal Veda through austerity and disciplined life, the son of Satyavatī composed this meritorious history (Mahābhārata).
पराशरात्मजो विद्वान्ब्रह्मर्षिः संशितव्रतः।मातुर्नियोगाद्धर्मात्मा गाङ्गेयस्य च धीमतः ॥५३॥
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).
क्षेत्रे विचित्रवीर्यस्य कृष्णद्वैपायनः पुरा।त्रीनग्नीनिव कौरव्याञ्जनयामास वीर्यवान् ॥५४॥
Long ago, Kṛṣṇa Dvaipāyana (Vyāsa), full of strength, begot three Kauravas—like sacred fires—in the field of Vicitravīrya.
उत्पाद्य धृतराष्ट्रं च पाण्डुं विदुरमेव च।जगाम तपसे धीमान्पुनरेवाश्रमं प्रति ॥५५॥
Having begotten Dhṛtarāṣṭra, Pāṇḍu, and Vidura, the wise Vyāsa once again departed to his hermitage for austerity.
तेषु जातेषु वृद्धेषु गतेषु परमां गतिम्।अब्रवीद्भारतं लोके मानुषेऽस्मिन्महानृषिः ॥५६॥
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.
जनमेजयेन पृष्टः सन्ब्राह्मणैश्च सहस्रशः।शशास शिष्यमासीनं वैशम्पायनमन्तिके ॥५७॥
Having been asked by Janamejaya and thousands of Brāhmaṇas, the sage instructed his disciple Vaiśampāyana, who was seated nearby.
स सदस्यैः सहासीनः श्रावयामास भारतम्।कर्मान्तरेषु यज्ञस्य चोद्यमानः पुनः पुनः ॥५८॥
He, seated along with the ritual participants, recited the Bhārata during the intervals of the sacrifice, being urged again and again.
विस्तरं कुरुवंशस्य गान्धार्या धर्मशीलताम्।क्षत्तुः प्रज्ञां धृतिं कुन्त्याः सम्यग्द्वैपायनोऽब्रवीत् ॥५९॥
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.
वासुदेवस्य माहात्म्यं पाण्डवानां च सत्यताम्।दुर्वृत्तं धार्तराष्ट्राणामुक्तवान्भगवानृषिः ॥६०॥
The venerable sage spoke of the greatness of Vāsudeva, the righteousness of the Pāṇḍavas, and the wickedness of the sons of Dhṛtarāṣṭra.
चतुर्विंशतिसाहस्रीं चक्रे भारतसंहिताम्।उपाख्यानैर्विना तावद्भारतं प्रोच्यते बुधैः ॥६१॥
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.
ततोऽध्यर्धशतं भूयः सङ्क्षेपं कृतवानृषिः।अनुक्रमणिमध्यायं वृत्तान्तानां सपर्वणाम् ॥६२॥
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.
इदं द्वैपायनः पूर्वं पुत्रमध्यापयच्छुकम्।ततोऽन्येभ्योऽनुरूपेभ्यः शिष्येभ्यः प्रददौ प्रभुः ॥६३॥
Dvaipāyana first taught this (Bhārata) to his son Śuka; afterward, the master imparted it to other worthy disciples.
नारदोऽश्रावयद्देवानसितो देवलः पितृन्।गन्धर्वयक्षरक्षांसि श्रावयामास वै शुकः ॥६४॥
Nārada recited it to the gods, Asita and Devala to the ancestors, and Śuka indeed caused the Gandharvas, Yakṣas, and Rākṣasas to hear it.
दुर्योधनो मन्युमयो महाद्रुमः; स्कन्धः कर्णः शकुनिस्तस्य शाखाः। दुःशासनः पुष्पफले समृद्धे; मूलं राजा धृतराष्ट्रोऽमनीषी ॥६५॥
Duryodhana was a great tree made of wrath; Karṇa its trunk, Śakuni its branches; Duḥśāsana its flourishing flowers and fruits; and the root was King Dhṛtarāṣṭra, devoid of wisdom.
स सदस्यैः सहासीनः श्रावयामास भारतम्। कर्मान्तरेषु यज्ञस्य चोद्यमानः पुनः पुनः ॥६६॥
Seated with the sacrificial participants, he recited the Mahābhārata again and again, as he was urged during the intervals of the sacrifice.
विस्तरं कुरुवंशस्य गान्धार्या धर्मशीलताम्। क्षत्तुः प्रज्ञां धृतिं कुन्त्याः सम्यग्द्वैपायनोऽब्रवीत् ॥६७॥
Vyāsa spoke in full about the Kuru lineage, the righteous character of Gāndhārī, the wisdom and steadfastness of Vidura, and the nature of Kuntī.
वासुदेवस्य माहात्म्यं पाण्डवानां च सत्यताम्। दुर्वृत्तं धार्तराष्ट्राणामुक्तवान्भगवानृषिः ॥६८॥
The venerable sage spoke of the greatness of Vāsudeva, the truthfulness of the Pāṇḍavas, and the wicked conduct of the sons of Dhṛtarāṣṭra.
मात्रोरभ्युपपत्तिश्च धर्मोपनिषदं प्रति। धर्मस्य वायोः शक्रस्य देवयोश्च तथाश्विनोः ॥६९॥
Agreement of the mothers is accepted concerning the secret doctrine of Dharma—this pertains to Dharma, Vāyu, Indra, the gods, and also the Aśvins.
तापसैः सह संवृद्धा मातृभ्यां परिरक्षिताः। मेध्यारण्येषु पुण्येषु महतामाश्रमेषु च ॥७०॥
They grew up with ascetics, protected by their two mothers, in holy forests and sacred hermitages of the great sages.
ऋषिभिश्च तदानीता धार्तराष्ट्रान्प्रति स्वयम्। शिशवश्चाभिरूपाश्च जटिला ब्रह्मचारिणः ॥७१॥
The sages themselves brought them—handsome children with matted hair, practicing celibacy—to the sons of Dhṛtarāṣṭra.
पुत्राश्च भ्रातरश्चेमे शिष्याश्च सुहृदश्च वः। पाण्डवा एत इत्युक्त्वा मुनयोऽन्तर्हितास्ततः ॥७२॥
These are your sons, brothers, disciples, and friends—the Pāṇḍavas, said the sages, and then disappeared.
तांस्तैर्निवेदितान्दृष्ट्वा पाण्डवान्कौरवास्तदा। शिष्टाश्च वर्णाः पौरा ये ते हर्षाच्चुक्रुशुर्भृशम् ॥७३॥
When the Pāṇḍavas, presented by the sages, were seen, the Kauravas and the noble citizens cried out in great joy.
आहुः केचिन्न तस्यैते तस्यैत इति चापरे। यदा चिरमृतः पाण्डुः कथं तस्येति चापरे ॥७४॥
Some said, “These are not his,” while others said, “These are his.” And others wondered, “How can they be his when Pāṇḍu has long been dead?”
स्वागतं सर्वथा दिष्ट्या पाण्डोः पश्याम सन्ततिम्। उच्यतां स्वागतमिति वाचोऽश्रूयन्त सर्वशः ॥७५॥
“Welcome indeed! By fortune we behold Pāṇḍu’s offspring!” — such words of welcome were heard from all sides.
तस्मिन्नुपरते शब्दे दिशः सर्वा विनादयन्। अन्तर्हितानां भूतानां निस्वनस्तुमुलोऽभवत् ॥७६॥
When that sound ceased, all directions resounded; a tumultuous reverberation arose from the vanished beings.
पुष्पवृष्टिः शुभा गन्धाः शङ्खदुन्दुभिनिस्वनाः। आसन्प्रवेशे पार्थानां तदद्भुतमिवाभवत् ॥७७॥
Showers of flowers, auspicious fragrances, and the sounds of conches and drums arose at the entry of the sons of Pṛthā; it appeared as if a wondrous event had occurred.
तत्प्रीत्या चैव सर्वेषां पौराणां हर्षसम्भवः। शब्द आसीन्महांस्तत्र दिवस्पृक्कीर्तिवर्धनः ॥७८॥
From the joy of all the citizens, a great sound arose there—reaching the sky and increasing fame.
तेऽप्यधीत्याखिलान्वेदाञ्शास्त्राणि विविधानि च। न्यवसन्पाण्डवास्तत्र पूजिता अकुतोभयाः ॥७९॥
The Pāṇḍavas, having studied all the Vedas and various scriptures, resided there, honored and fearless.
युधिष्ठिरस्य शौचेन प्रीताः प्रकृतयोऽभवन्। धृत्या च भीमसेनस्य विक्रमेणार्जुनस्य च ॥८०॥
The people were pleased by the purity of Yudhiṣṭhira, by the steadfastness of Bhīmasena, and by the valor of Arjuna.
गुरुशुश्रूषया कुन्त्या यमयोर्विनयेन च। तुतोष लोकः सकलस्तेषां शौर्यगुणेन च ॥८१॥
The entire people were pleased by Kuntī’s service to elders, by the humility of the twins, and by the valorous qualities of them all.
समवाये ततो राज्ञां कन्यां भर्तृस्वयंवराम्।प्राप्तवानर्जुनः कृष्णां कृत्वा कर्म सुदुष्करम् ॥८२॥
Then, at the assembly of kings, Arjuna won Kṛṣṇā (Draupadī), who had chosen her own husband, having performed a deed exceedingly difficult.
ततः प्रभृति लोकेऽस्मिन्पूज्यः सर्वधनुष्मताम्।आदित्य इव दुष्प्रेक्ष्यः समरेष्वपि चाभवत् ॥८३॥
From that time on, in this world, he became revered among all archers, like the sun, difficult to behold even in battles.
स सर्वान्पार्थिवाञ्जित्वा सर्वांश्च महतो गणान्।आजहारार्जुनो राज्ञे राजसूयं महाक्रतुम् ॥८४॥
Having conquered all kings and great hosts, Arjuna brought in the great Rājasūya sacrifice for the king.
अन्नवान्दक्षिणावांश्च सर्वैः समुदितो गुणैः।युधिष्ठिरेण सम्प्राप्तो राजसूयो महाक्रतुः ॥८५॥
The great Rājasūya sacrifice, abundant in food and rich in gifts, endowed with all virtues, was performed by Yudhiṣṭhira.
सुनयाद्वासुदेवस्य भीमार्जुनबलेन च।घातयित्वा जरासन्धं चैद्यं च बलगर्वितम् ॥८६॥
By the good counsel of Vāsudeva and the strength of Bhīma and Arjuna, they slew Jarāsandha and the proud king of Cedi.
दुर्योधनमुपागच्छन्नर्हणानि ततस्ततः।मणिकाञ्चनरत्नानि गोहस्त्यश्वधनानि च ॥८७॥
To Duryodhana came tributes from all sides: jewels, gold, cows, elephants, horses, and wealth.
समृद्धां तां तथा दृष्ट्वा पाण्डवानां तदा श्रियम्।ईर्ष्यासमुत्थः सुमहांस्तस्य मन्युरजायत ॥८८॥
Having seen the great prosperity of the Pāṇḍavas, a very great wrath born of envy arose in him.
विमानप्रतिमां चापि मयेन सुकृतां सभाम्।पाण्डवानामुपहृतां स दृष्ट्वा पर्यतप्यत ॥८९॥
He was tormented upon seeing the hall of the Pāṇḍavas, as beautiful as a celestial palace, crafted by Maya.
यत्रावहसितश्चासीत्प्रस्कन्दन्निव सम्भ्रमात्।प्रत्यक्षं वासुदेवस्य भीमेनानभिजातवत् ॥९०॥
There, being laughed at and stumbling in confusion, he was shamed before Vāsudeva by Bhīma as one of low birth.
स भोगान्विविधान्भुञ्जन्रत्नानि विविधानि च। कथितो धृतराष्ट्रस्य विवर्णो हरिणः कृशः ॥९१॥
He, though enjoying various pleasures and jewels, was described as Dhṛtarāṣṭra's pale and emaciated deer.
अन्वजानात्ततो द्यूतं धृतराष्ट्रः सुतप्रियः। तच्छ्रुत्वा वासुदेवस्य कोपः समभवन्महान् ॥९२॥
Then Dhṛtarāṣṭra, fond of his son, approved the gambling; hearing this, great anger arose in Vāsudeva.
नातिप्रीतमनाः च आसीत् विवादांश् च अन्वमोदत। द्यूतादीन् नयान् घोरान् प्रवृद्धांश् च अपि उपैक्षत ॥९३॥
He was not very pleased in mind, yet approved the disputes; he also overlooked the terrible and intensified policies like gambling.
निरस्य विदुरं द्रोणं भीष्मं शारद्वतं कृपम्। विग्रहे तुमुले तस्मिन् अहन् क्षत्रं परस्परम् ॥९४॥
Having dismissed Vidura, Droṇa, Bhīṣma, Śāradvata, and Kṛpa, the warriors struck each other in that intense conflict.
जयत्सु पाण्डुपुत्रेषु श्रुत्वा सुमहदप्रियम्। दुर्योधनमतं ज्ञात्वा कर्णस्य शकुनेः तथा ॥९५॥
Hearing the very grievous news when the sons of Pāṇḍu were victorious, and knowing the counsel of Duryodhana, Karṇa, and Śakuni as well—
धृतराष्ट्रः चिरं ध्यात्वा सञ्जयं वाक्यम् अब्रवीत् ॥९५॥
Dhṛtarāṣṭra, after long meditation, spoke words to Sañjaya.
शृणु सञ्जय मे सर्वं न मेऽसूयितुमर्हसि। श्रुतवानसि मेधावी बुद्धिमान्प्राज्ञसंमतः ॥९६॥
Listen to me, O Sañjaya, and do not blame me; you are learned, intelligent, wise, and respected by the wise.
न विग्रहे मम मतिः न च प्रीये कुरुक्षये। न मे विशेषः पुत्रेषु स्वेषु पाण्डुसुतेषु च ॥९७॥
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.
वृद्धं मामभ्यसूयन्ति पुत्रा मन्यु-परायणाः। अहं तु अचक्षुः कार्पण्यात् पुत्र-प्रीत्या सहामि तत् ॥९८॥
My sons, devoted to anger, blame me though I am aged; but being blind, out of weakness and love for them, I endure it.
मुह्यन्तं च अनुमुह्यामि दुर्योधनम् अचेतनम् ॥९८॥
And as Duryodhana is deluded and foolish, I too become deluded along with him.
राजसूये श्रियं दृष्ट्वा पाण्डवस्य महौजसः। तच्च अवहसनं प्राप्य सभारोहणदर्शने ॥९९॥
At the Rājasūya sacrifice, seeing the splendor of the mighty Pāṇḍava and being ridiculed during the viewing of the hall's elevation—
अमर्षितः स्वयं जेतुं अशक्तः पाण्डवान् रणे। निरुत्साहश्च सम्प्राप्तुं श्रियम् अक्षत्रियः यथा ॥१००॥
Enraged, yet unable to defeat the Pāṇḍavas in battle, he became dispirited in seeking glory—like one unworthy of a warrior.
गान्धारराजसहितः छद्मद्यूतम् अमन्त्रयत् ॥१००॥
He conspired for deceitful gambling along with the king of Gāndhāra.
तत्र यद्यत् यथा ज्ञातं मया सञ्जय तत् शृणु। श्रुत्वा हि मम वाक्यानि बुद्ध्या युक्तानि तत्त्वतः ॥१०१॥
Now hear, O Sañjaya, whatever I have known there and as it happened; for having heard my words, joined with reason and essence—
ततः ज्ञास्यसि मां सौते प्रज्ञा-चक्षुषम् इति उक्तम् ॥१०१॥
Then, O Sañjaya, you will know me as one who sees with the eye of wisdom—so it is said.
यदा अश्रौषम् धनुः आयम्य चित्रम्; विद्धम् लक्ष्यं पातितम् वै पृथिव्याम्। कृष्णां हृतां पश्यतां सर्वराज्ञाम्; तदा नाशंसे विजयाय सञ्जय ॥१०२॥
When I heard the bow being stretched marvelously, the target struck and fallen on the earth, and Kṛṣṇā won in the sight of all kings—then, O Sañjaya, I no longer hoped for victory.
यदा अश्रौषम् द्वारकायां सुभद्रां; प्रसह्य ऊढां माधवीम् अर्जुनेन। इन्द्रप्रस्थं वृष्णिवीरौ च यातौ; तदा नाशंसे विजयाय सञ्जय ॥१०३॥
When I heard in Dvārakā that Subhadrā, the Mādhavī, was forcibly taken by Arjuna and both Vṛṣṇi heroes had gone to Indraprastha—then, O Sañjaya, I no longer hoped for victory.
यदा अश्रौषम् देवराजम् प्रवृष्टम्; शरैः दिव्यैः वारितं च अर्जुनेन। अग्निम् तथा तर्पितं खाण्डवे च; तदा नाशंसे विजयाय सञ्जय ॥१०४॥
When I heard that the king of gods was repelled by Arjuna's celestial arrows, and that Agni was satisfied in the Khāṇḍava forest—then, O Sañjaya, I no longer hoped for victory.
यदा अश्रौषम् हृत-राज्यम् युधिष्ठिरम्; पराजितम् सौबलेन अक्षवत्याम्। अन्वागतं भ्रातृभिः अप्रमेयैः; तदा नाशंसे विजयाय सञ्जय ॥१०५॥
When I heard that Yudhiṣṭhira had lost his kingdom and was defeated by Śakuni at dice, yet followed by his immeasurable brothers—then, O Sañjaya, I no longer hoped for victory.
यदा अश्रौषम् द्रौपदीम् अश्रु-कण्ठीम्; सभाम् नीताम् दुःखिताम् एक-वस्त्राम्। रजस्वलाम् नाथवतीम् अनाथवत्; तदा न अशंसे विजयाय सञ्जय ॥१०६॥
When I heard of Draupadī, her throat choked with tears, led into the assembly, distressed, in a single garment, menstruating, though having protectors yet as if abandoned—then, O Sañjaya, I no longer hoped for victory.
यदा अश्रौषम् विविधाः तात चेष्टाः; धर्मात्मनां प्रस्थितानां वनाय। ज्येष्ठ-प्रीत्या क्लिश्यतां पाण्डवानां; तदा न अशंसे विजयाय सञ्जय ॥१०७॥
When I heard, dear one, of the various sufferings of the righteous Pāṇḍavas, who went to the forest and endured hardships out of affection for their elder—then, O Sañjaya, I no longer hoped for victory.
यदा अश्रौषम् स्नातकानां सहस्रैः; अन्वागतं धर्मराजं वनस्थम्। भिक्षा-भुजां ब्राह्मणानां महात्मनाम्; तदा न अशंसे विजयाय सञ्जय ॥१०८॥
When I heard that Dharmarāja, dwelling in the forest, was followed by thousands of great-souled Brāhmaṇas living on alms—then, O Sañjaya, I no longer hoped for victory.
यदा अश्रौषम् अर्जुनः देव-देवम्; किरात-रूपम् त्र्यम्बकम् तोष्य युद्धे। अवाप तत् पाशुपतं महास्त्रं; तदा न अशंसे विजयाय सञ्जय ॥१०९॥
When I heard that Arjuna pleased the Lord of gods, the three-eyed one in hunter form, and received the great Pāśupata weapon—then, O Sañjaya, I no longer hoped for victory.
यदा अश्रौषम् त्रिदिवस्थम् धनञ्जयम्; शक्रात् साक्षात् दिव्यमस्त्रं यथावत्। अधीयानं शंसितं सत्यसन्धम्; तदा न अशंसे विजयाय सञ्जय ॥११०॥
When I heard that Arjuna, residing in heaven, received a divine weapon directly from Indra, was praised while studying, and was steadfast in truth—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं वैश्रवणेन सार्धं; समागतं भीममन्यांश्च पार्थान्। तस्मिन् देशे मानुषाणामगम्ये; तदा नाशंसे विजयाय सञ्जय ॥१११॥
When I heard that Bhīma and the other sons of Pṛthā met with Vaiśravaṇa in a region inaccessible to men—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं घोषयात्रागतानां; बन्धं गन्धर्वैः मोक्षणं च अर्जुनेन। स्वेषां सुतानां कर्णबुद्धौ रतानां; तदा नाशंसे विजयाय सञ्जय ॥११२॥
When I heard that our sons, devoted to Karṇa’s counsel, were captured by the Gandharvas during the cattle expedition and released by Arjuna—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं यक्षरूपेण धर्मं; समागतं धर्मराजेन सूत। प्रश्नानुक्तान्विब्रुवन्तं च सम्यक्; तदा नाशंसे विजयाय सञ्जय ॥११३॥
When I heard that Dharma, in the form of a Yakṣa, met Dharmarāja and answered all his questions rightly—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं मामकानां वरिष्ठान्; धनञ्जयेनैकरथेन भग्नान्। विराटराष्ट्रे वसता महात्मना; तदा नाशंसे विजयाय सञ्जय ॥११४॥
When I heard that my foremost warriors were defeated by Dhanañjaya with a single chariot while he dwelt in King Virāṭa’s land—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं सत्कृतां मत्स्यराज्ञा; सुतां दत्ताम् उत्तराम् अर्जुनाय। तां च अर्जुनः प्रत्यगृह्णात् सुतार्थे; तदा नाशंसे विजयाय सञ्जय ॥११५॥
When I heard that King Matsya had honored Arjuna and given his daughter Uttarā to him, and Arjuna accepted her for his son—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं निर्जितस्य अधनस्य; प्रव्राजितस्य स्वजनात् प्रच्युतस्य। अक्षौहिणीः सप्त युधिष्ठिरस्य; तदा नाशंसे विजयाय सञ्जय ॥११६॥
When I heard that Yudhiṣṭhira, though defeated, impoverished, exiled, and cast off from his own kin, had assembled seven armies—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं नरनारायणौ तौ; कृष्णार्जुनौ वदतः नारदस्य। अहं द्रष्टा ब्रह्मलोके सदा इति; तदा नाशंसे विजयाय सञ्जय ॥११७॥
When I heard Nārada say that Kṛṣṇa and Arjuna are Nara and Nārāyaṇa, whom he always sees in Brahmā’s world—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं माधवं वासुदेवं; सर्वात्मना पाण्डवार्थे निविष्टम्। यस्य इमां गां विक्रमम् एकम् आहु; तदा नाशंसे विजयाय सञ्जय ॥११८॥
When I heard that Mādhava Vāsudeva had wholly committed himself to the cause of the Pāṇḍavas, he whose single stride is said to encompass the earth—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं कर्ण-दुर्योधनाभ्यां; बुद्धिं कृतां निग्रहे केशवस्य। तं च आत्मानं बहुधा दर्शयानं; तदा नाशंसे विजयाय सञ्जय ॥११९॥
When I heard that Karṇa and Duryodhana planned to bind Keśava, and he revealed himself in many forms—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं वासुदेवे प्रयाते; रथस्य एकाम् अग्रतः तिष्ठमानाम्। आर्तां पृथां सान्त्वितां केशवेन; तदा नाशंसे विजयाय सञ्जय ॥१२०॥
When I heard that as Vāsudeva departed, Pṛthā, distressed, stood alone before his chariot and was consoled by Keśava—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं मन्त्रिणं वासुदेवं; तथा भीष्मं शान्तनवं च तेषाम्। भारद्वाजं च आऽशिषः अनुब्रुवाणं; तदा नाशंसे विजयाय सञ्जय ॥१२१॥
When I heard Vāsudeva as counsellor, Bhīṣma son of Śāntanu, and Bharadvāja’s son bestowing blessings upon them—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं कर्ण उवाच भीष्मं; न अहं योत्स्ये युध्यमाने त्वयि इति। हित्वा सेनाम् अपचक्राम चैव; तदा नाशंसे विजयाय सञ्जय ॥१२२॥
When I heard Karṇa say to Bhīṣma, “I shall not fight while you are in battle,” and then abandon the army and withdraw—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं वासुदेव-अर्जुनौ तौ; तथा धनुः गाण्डिवम् अप्रमेयम्। त्रीणि उग्रवीर्याणि समागतानि; तदा नाशंसे विजयाय सञ्जय ॥१२३॥
When I heard that the three fierce powers—Vāsudeva, Arjuna, and the immeasurable bow Gāṇḍīva—had come together—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं कश्मलेन अभिपन्ने; रथ-उपस्थे सीदमाने अर्जुने वै। कृष्णं लोकान् दर्शयानं शरीरे; तदा नाशंसे विजयाय सञ्जय ॥१२४॥
When I heard that Arjuna, overcome with dejection, had collapsed on the chariot seat, and Kṛṣṇa revealed the worlds within his own body—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं भीष्मम् अमित्रकर्शनं; निघ्नन्तम् आजावयुतं रथानाम्। नैषां कश्चित् वध्यते दृश्य-रूपः; तदा नाशंसे विजयाय सञ्जय ॥१२५॥
When I heard that Bhīṣma, the scourge of enemies, was slaying chariot warriors with banners and none among them, though visible, could be struck down—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं भीष्मम् अत्यन्त-शूरं; हतं पार्थेन आहवेषु अप्रधृष्यम्। शिखण्डिनं पुरतः स्थापयित्वा; तदा नाशंसे विजयाय सञ्जय ॥१२६॥
When I heard that the supremely heroic and invincible Bhīṣma was slain by Arjuna in battle, placing Śikhaṇḍin before him—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं शरतल्पे शयानं; वृद्धं वीरं सादितं चित्रपुङ्खैः। भीष्मं कृत्वा सोमकान् अल्पशेषान्; तदा नाशंसे विजयाय सञ्जय ॥१२७॥
When I heard that the aged and valiant Bhīṣma, lying on a bed of arrows, had been struck down with ornate shafts and had left only a few of the Somakas remaining—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं शान्तनवे शयाने; पानीयार्थे चोदितेन अर्जुनेन। भूमिं भित्त्वा तर्पितं तत्र भीष्मं; तदा नाशंसे विजयाय सञ्जय ॥१२८॥
When I heard that Bhīṣma, lying on the ground, had his thirst quenched by Arjuna piercing the earth to bring forth water—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं शुक्र-सूर्यौ च युक्तौ; कौन्तेयानाम् अनुलोमौ जयाय। नित्यं च अस्मान् श्वापदाः व्याभषन्त; तदा नाशंसे विजयाय सञ्जय ॥१२९॥
When I heard that Venus and the Sun were aligned favorably for the sons of Kuntī, and beasts of prey constantly howled around us—then, O Sañjaya, I no longer hoped for victory.
यदा द्रोणः विविधान् अस्त्रमार्गान्; विदर्शयन् समरे चित्रयोधी। न पाण्डवान् श्रेष्ठतमान् निहन्ति; तदा नाशंसे विजयाय सञ्जय ॥१३०॥
When Droṇa, the brilliant warrior, displayed many kinds of weapon techniques in battle, yet did not slay the foremost among the Pāṇḍavas—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं च अस्मदीयान् महारथान्; व्यवस्थितान् अर्जुनस्य अन्तकाय। संशप्तकान् निहतान् अर्जुनेन; तदा नाशंसे विजयाय सञ्जय ॥१३१॥
When I heard that our mighty warriors, the Saṁśaptakas, who had vowed to kill Arjuna, were slain by him—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं व्यूहम् अभेद्यम् अन्यैः; भारद्वाजेन आत्त-शस्त्रेण गुप्तम्। भित्त्वा सौभद्रं वीरम् एकं प्रविष्टं; तदा नाशंसे विजयाय सञ्जय ॥१३२॥
When I heard that Abhimanyu, the heroic son of Subhadrā, alone entered the impenetrable formation guarded by Droṇa, which others could not breach—then, O Sañjaya, I no longer hoped for victory.
यदा अभिमन्युं परिवार्य बालं; सर्वे हत्वा हृष्ट-रूपा बभूवुः। महारथाः पार्थम् अशक्नुवन्त; तदा नाशंसे विजयाय सञ्जय ॥१३३॥
When I heard that all the great warriors surrounded and slew the young Abhimanyu and rejoiced, but could not face Pārtha—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं अभिमन्युं निहत्य; हर्षात् मूढान् क्रोशतः धार्तराष्ट्रान्। क्रोधं मुक्तं सैन्धवे च अर्जुनेन; तदा नाशंसे विजयाय सञ्जय ॥१३४॥
When I heard that after killing Abhimanyu, the deluded sons of Dhṛtarāṣṭra shouted in joy, and Arjuna released his wrath on Jayadratha—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं सैन्धव-अर्थे प्रतिज्ञाम्; प्रतिज्ञाताम् तद्वधाय अर्जुनेन। सत्याम् निस्तीर्णाम् शत्रु-मध्ये च तेन; तदा नाशंसे विजयाय सञ्जय ॥१३५॥
When I heard that Arjuna had vowed to slay the Saindhava and fulfilled that vow truly in the midst of enemies—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं श्रान्त-हये धनञ्जये; मुक्त्वा हयान् पाययित्वा उपवृत्तान्। पुनः युक्त्वा वासुदेवं प्रयातं; तदा नाशंसे विजयाय सञ्जय ॥१३६॥
When I heard that Arjuna, with exhausted horses, had unyoked and watered them, then yoked them again with Vāsudeva and resumed battle—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं वाहनेषु आश्वसत्सु; रथ-उपस्थे तिष्ठता गाण्डिवेन। सर्वान् योधान् वारितान् अर्जुनेन; तदा नाशंसे विजयाय सञ्जय ॥१३७॥
When I heard that even while the steeds were resting, Arjuna, standing on his chariot with Gāṇḍīva, was still repelling all warriors—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं नागबलैः दुरुत्सहं; द्रोण-आनीकं युयुधानं प्रमथ्य। यातं वार्ष्णेयं यत्र तौ कृष्ण-पार्थौ; तदा नाशंसे विजयाय सञ्जय ॥१३८॥
When I heard that Sātyaki had crushed Droṇa’s mighty elephant-guarded division and reached the place where Kṛṣṇa and Arjuna were—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं कर्णम् आसाद्य मुक्तं; वधात् भीमं कुत्सयित्वा वचोभिः। धनुष्कोट्या तुद्य कर्णेन वीरं; तदा नाशंसे विजयाय सञ्जय ॥१३९॥
When I heard that Karṇa, after insulting Bhīma with harsh words, struck the hero with the tip of his bow yet spared his life—then, O Sañjaya, I no longer hoped for victory.
यदा द्रोणः कृतवर्मा कृपश्च; कर्णः द्रौणिः मद्रराजश्च शूरः। अमर्षयन् सैन्धवं वध्यमानं; तदा नाशंसे विजयाय सञ्जय ॥१४०॥
When Droṇa, Kṛtavarmā, Kṛpa, Karṇa, Aśvatthāma, and Śalya the mighty king of Madra all burned with rage as Jayadratha was being slain—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं देवराजेन दत्तां; दिव्यां शक्तिं व्यंसितां माधवेन। घटोत्कचे राक्षसे घोररूपे; तदा नाशंसे विजयाय सञ्जय ॥१४१॥
When I heard that the divine weapon given by the king of gods was wasted by Mādhava on the terrifying demon Ghaṭotkaca—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं कर्ण-घटोत्कचाभ्याम्; युद्धे मुक्तां सूतपुत्रेण शक्तिम्। यया वध्यः समरे सव्यसाची; तदा नाशंसे विजयाय सञ्जय ॥१४२॥
When I heard that the deadly missile, which could have slain Arjuna in battle, was released by Karṇa upon Ghaṭotkaca in their duel—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं द्रोणम् आचार्यम् एकं; धृष्टद्युम्नेन अति-क्रम्य धर्मम्। रथ-उपस्थे प्रायगतं विशस्तं; तदा नाशंसे विजयाय सञ्जय ॥१४३॥
When I heard that Droṇa, the lone preceptor, was beheaded by Dhṛṣṭadyumna even after he had given up fighting, in defiance of righteousness—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं द्रौणिना द्वैरथस्थं; माद्रीपुत्रं नकुलं लोकमध्ये। समं युद्धे पाण्डवं युध्यमानं; तदा नाशंसे विजयाय सञ्जय ॥१४४॥
When I heard that Aśvatthāma engaged Nakula, the son of Mādrī, in equal single combat in the midst of all—then, O Sañjaya, I no longer hoped for victory.
यदा द्रोणे निहते द्रोणपुत्रः; नारायणं दिव्यमस्त्रं विकुर्वन्। नैषां अन्तं गतवान् पाण्डवानां; तदा नाशंसे विजयाय सञ्जय ॥१४५॥
When I heard that after Droṇa's death, his son released the celestial Nārāyaṇa weapon but it failed to destroy the Pāṇḍavas—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं कर्णम् अत्यन्त-शूरं; हतं पार्थेन आहवेषु अप्रधृष्यम्। तस्मिन् भ्रातृणां विग्रहे देवगुह्ये; तदा नाशंसे विजयाय सञ्जय ॥१४६॥
When I heard that Karṇa, supremely valiant and unconquerable in battle, was slain by Arjuna in that god-concealed fraternal war—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं द्रोणपुत्रं कृपं च; दुःशासनं कृतवर्माणम् उग्रम्। युधिष्ठिरं शून्यम् अधर्षयन्तम्; तदा नाशंसे विजयाय सञ्जय ॥१४७॥
When I heard that Aśvatthāma, Kṛpa, Duḥśāsana, and the fierce Kṛtavarmā attacked the solitary Yudhiṣṭhira—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं निहतम् मद्रराजं; रणे शूरं धर्मराजेन सूत। सदा सङ्ग्रामे स्पर्धते यः स कृष्णं; तदा नाशंसे विजयाय सञ्जय ॥१४८॥
When I heard that Śalya, the brave king of Madra who always contended with Kṛṣṇa in battle, was slain by Yudhiṣṭhira—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं कलह-द्यूत-मूलं; माया-बलं सौबलं पाण्डवेन। हतम् सङ्ग्रामे सहदेवेन पापम्; तदा नाशंसे विजयाय सञ्जय ॥१४९॥
When I heard that the deceitful Śakuni, root of the dice game and quarrel, was slain in battle by Sahadeva—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं श्रान्तम् एकं शयानं; ह्रदम् गत्वा स्तम्भयित्वा तत् अम्भः। दुर्योधनं विरथं भग्नदर्पं; तदा नाशंसे विजयाय सञ्जय ॥१५०॥
When I heard that the weary and lone Duryodhana, his pride broken, had gone to a lake, stilled its waters, and lay hidden without his chariot—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं पाण्डवाँस् तिष्ठमानान्; गङ्गा-ह्रदे वासुदेवेन सार्धम्। अमर्षणं धर्षयतः सुतं मे; तदा नाशंसे विजयाय सञ्जय ॥१५१॥
When I heard that my wrathful son attacked the Pāṇḍavas who stood firm with Vāsudeva in the Ganga lake—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं विविधान् तात मार्गान्; गदायुद्धे मण्डलं सञ्चरन्तम्। मिथ्या हतं वासुदेवस्य बुद्ध्या; तदा नाशंसे विजयाय सञ्जय ॥१५२॥
When I heard that various mace-fighting techniques were displayed in circular motion, and the opponent was slain deceitfully by Vāsudeva’s strategy—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं द्रोणपुत्रादिभिः तैः; हतान् पाञ्चालान् द्रौपदेयान् च सुप्तान्। कृतं बीभत्सम अयशस्यं च कर्म; तदा नाशंसे विजयाय सञ्जय ॥१५३॥
When I heard that Droṇa’s son and others slew the sleeping Pāñcālas and Draupadī’s sons in a ghastly and disgraceful act—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं भीमसेनानुयातेन; अश्वत्थाम्ना परमास्त्रं प्रयुक्तम्। क्रुद्धेन ऐषीकम् अवधीद् येन गर्भं; तदा नाशंसे विजयाय सञ्जय ॥१५४॥
When I heard that Aśvatthāma, followed by Bhīma, released the supreme weapon in rage and struck down the womb with an iron dart—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं ब्रह्मशिरः अर्जुनेन; मुक्तं स्वस्ति इति अस्त्रम् अस्त्रेण शान्तम्। अश्वत्थाम्ना मणि-रत्नं च दत्तम्; तदा नाशंसे विजयाय सञ्जय ॥१५५॥
When I heard that Arjuna neutralized the Brahmāstra with another peaceful weapon, and Aśvatthāma gave up his jewel—then, O Sañjaya, I no longer hoped for victory.
यदाश्रौषं द्रोणपुत्रेण गर्भे; वैराट्याया वै पात्यमाने महास्त्रे। द्वैपायनः केशवः द्रोणपुत्रं; परस्परेण अभिशापैः शशाप ॥१५६॥
When I heard that Droṇa’s son hurled the supreme weapon into the womb of the princess of Virāṭa, then Dvaipāyana and Keśava cursed him mutually with imprecations—then, O Sañjaya, I no longer hoped for victory.
शोच्याः गान्धारी पुत्रपौत्रैः विहीना; तथा वध्वः पितृभिः भ्रातृभिः च। कृतं कार्यं दुष्करं पाण्डवेयैः; प्राप्तं राज्यं असपत्नं पुनः तैः ॥१५७॥
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.
कष्टं युद्धे दश शेषाः श्रुताः मे; त्रयः अस्माकं पाण्डवानां च सप्त। द्वि-ऊना विंशतिः आहत-अक्षौहिणीनां; तस्मिन् संग्रामे विग्रहे क्षत्रियाणाम् ॥१५८॥
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.
तमसा तु अभ्यवस्तीर्णो; मोहः आविशतीव माम्। सञ्ज्ञां न उपलभे सूत; मनः विह्वलतीव मे ॥१५९॥
Darkness seems to envelop me, delusion overtakes my heart. I cannot grasp awareness, O charioteer—my mind is as though distraught.
इति उक्त्वा धृतराष्ट्रः अथ; विलप्य बहु-दुःखितः। मूर्च्छितः पुनः आश्वस्तः; सञ्जयं वाक्यम् अब्रवीत् ॥१६०॥
Thus spoke Dhṛtarāṣṭra, then grieving bitterly he fainted. Regaining consciousness, he again addressed Sañjaya with these words.
सञ्जय एवम् गते प्राणान् त्यक्तुम् इच्छामि मा चिरम्। स्तोकम् हि अपि न पश्यामि फलम् जीवित-धारणे ॥१६१॥
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.
तं तथा वादिनं दीनं विलपन्तं महीपतिम्। गावल्गणिः इदं धीमान् महार्थं वाक्यम् अब्रवीत् ॥१६२॥
Seeing the sorrowful king thus lamenting and speaking in distress, the wise Gāvalgaṇi (Sañjaya) spoke these weighty words.
श्रुतवान् असि वै राज्ञो महोत्साहान् महाबलान्। द्वैपायनस्य वदतः नारदस्य च धीमतः ॥१६३॥
You have indeed heard of the mighty and spirited kings, as spoken of by the wise Dvaipāyana and Nārada.
महत्सु राजवंशेषु गुणैः समुदितेषु च। जातान् दिव्यास्त्रविदुषः शक्र-प्रतिम-तेजसः ॥१६४॥
In those great royal lineages, born with virtues and mastery over divine weapons, were warriors of radiance equal to Indra.
धर्मेण पृथिवीं जित्वा यज्ञैः इष्ट्वा आप्त-दक्षिणैः। अस्मिन् लोके यशः प्राप्य ततः काल-वशं गताः ॥१६५॥
Having righteously conquered the earth and performed duly-offered sacrifices, they attained glory in this world and then submitted to the power of Time.
वैन्यं महारथं वीरं सृञ्जयं जयतां वरम्। सुहोत्रं रन्तिदेवं च कक्षीवन्तं तथा औशिजम् ॥१६६॥
Vainya, the mighty charioteer; Sṛñjaya, best among the victorious; Suhotra, Rantideva, Kakṣīvanta, and Auśija—all these heroic kings.
बाह्लीकं दमनं शैब्यं शर्यातिम अजितं जितम्। विश्वामित्रम् अमित्रघ्नम् अम्बरीषं महाबलम् ॥१६७॥
Bāhlīka, Damana, Śaibya, Śaryāti who overcame defeat; Viśvāmitra, the slayer of foes; Ambarīṣa of great strength—
मरुत्तं मनुम् इक्ष्वाकुं गयं भरतमेव च। रामं दाशरथिं चैव शशबिन्दुं भगीरथम् ॥१६८॥
Marutta, Manu, Ikṣvāku, Gaya, and Bharata; also Rāma, the son of Daśaratha; Śaśabindu and Bhagīratha—
ययातिं शुभकर्माणं देवैः यः याजितः स्वयम्। चैत्य-यूपाङ्किता भूमिः यस्य इयम् सवनाकरा ॥१६९॥
Yayāti, performer of noble deeds, whom even the gods had made to conduct sacrifices themselves—his was this earth, marked with sacrificial posts and filled with sacred rites.
इति राज्ञां चतुर्विंशत् नारदेन सुरर्षिणा। पुत्रशोक-अभितप्ताय पुरा शैब्याय कीर्तिताः ॥१७०॥
Thus were twenty-four illustrious kings once recounted by the divine sage Nārada to King Śaibya, who was tormented by grief over his son.
तेभ्यः च अन्ये गताः पूर्वं; राजानः बलवत्-तराः। महारथाः महात्मानः; सर्वैः समुदिताः गुणैः ॥१७१॥
Others too have passed before them—kings even mightier, great warriors and noble souls, endowed with every virtue.
पूरुः कुरुः यदुः शूरः; विष्वगश्वः महा-धृतिः। अनेनाः युवनाश्वः च; ककुत्स्थः विक्रमी रघुः ॥१७२॥
Pūru, Kuru, Yadu, Śūra, Viṣvagaśva the steadfast, Anenā, Yuvanāśva, Kakutstha and the valiant Raghu—
विजिती वीतिहोत्रः च; भवः श्वेतः बृहद्गुरुः। उशीनरः शतरथः; कङ्कः दुलिदुहः द्रुमः ॥१७३॥
Vijitī, Vītihotra, Bhava, Śveta, Bṛhadguru, Uśīnara, Śataratha, Kaṅka, Duliduha, and Druma—
दम्भोद्भवः परः वेनः; सगरः सङ्कृतिः निमिः। अजेयः परशुः पुण्ड्रः; शम्भुः देवावृद्धः अनघः ॥१७४॥
Dambhodbhava, Para, Vena, Sagara, Saṅkṛti, Nimi; the invincible Ajeṣya, Paraśu, Puṇḍra, Śambhu, Devāvṛddha the sinless—
देव-आह्वयः सुप्रतिमः सुप्रतीकः बृहद्रथः। महोत्साहः विनीतात्मा सुक्रतुः नैषधः नलः ॥१७५॥
Deva-āhvaya, Supratima, Supratīka, Bṛhadratha; the zealous Mahotsāha, the humble Sukratu, and Nala, king of Niṣadha—
सत्यव्रतः शान्तभयः सुमित्रः सुबलः प्रभुः। जानुजङ्घः अनरण्यः अर्कः प्रियभृत्यः शुभव्रतः ॥१७६॥
Satyavrata, calm and fearless; Sumitra, Subala, the noble ruler; Jānujaṅgha, Anaraṇya, Arka; one loved by his servants and firm in his sacred vows—
बलबन्धुः निरामर्दः केतुशृङ्गः बृहद्बलः। धृष्टकेतुः बृहत्केतुः दीप्तकेतुः निरामयः ॥१७७॥
Balabandhu, the strong ally; Nirāmarda, Ketuśṛṅga, Bṛhadbala; Dhṛṣṭaketu, Bṛhatketu, Dīptaketu, and Nirāmaya—
अविक्षित् प्रबलः धूर्तः कृतबन्धुः दृढेषुधिः। महापुराणः सम्भाव्यः प्रत्यङ्गः परहा श्रुतिः ॥१७८॥
Avikṣit, mighty and clever; loyal in friendship, firm in archery; ancient in fame, revered, strong-limbed, slayer of foes, and widely known—
एते च अन्ये च बहवः शतशः अथ सहस्रशः। श्रूयन्ते अयुतशः च अन्ये सङ्ख्याताः च अपि पद्मशः ॥१७९॥
These and many others—by the hundreds, by the thousands, even tens of thousands—are heard of; others are counted by the millions.
हित्वा सुविपुलान् भोगान् बुद्धिमन्तः महाबलाः। राजानः निधनं प्राप्ताः तव पुत्रैः महत्तमाः ॥१८०॥
Having renounced vast pleasures, the wise and powerful kings—foremost of men—met their death at the hands of your sons.
येषां दिव्यानि कर्माणि विक्रमः त्यागः एव च। माहात्म्यम् अपि च आस्तिक्यं सत्यता शौचम् आर्जवम् ॥१८१॥
Those whose deeds were divine, whose valor and renunciation were evident, who possessed greatness, faith, truthfulness, purity, and honesty—
विद्वद्भिः कथ्यते लोके पुराणैः कवि-सत्तमैः। सर्व-ऋद्धि-गुण-सम्पन्नाः ते च अपि निधनं गताः ॥१८२॥
They, possessed of all virtues and glories, are praised by the wise in the world, in the Purāṇas, and by the greatest poets—yet even they have passed away.
तव पुत्राः दुरात्मानः प्रतप्ताः च एव मन्युना। लुब्धाः दुर्वृत्त-भूयिष्ठाः न तान् शोचितुम् अर्हसि ॥१८३॥
Your sons were evil-minded, overcome with anger, greedy and mostly unrighteous—you ought not to grieve for them.
श्रुतवान् असि मेधावी बुद्धिमान् प्राज्ञ-सम्मतः। येषां शास्त्र-अनुगा बुद्धिः न ते मुह्यन्ति भारत ॥१८४॥
You are learned, intelligent, wise, and respected by scholars; those whose intellect follows the śāstra are not deluded, O Bhārata.
निग्रह-अनुग्रहौ च अपि विदितौ ते नराधिप। न अत्यन्तम् एव अनुवृत्तिः श्रूयते पुत्र-रक्षणे ॥१८५॥
Restraint and favor, O king, are both known to you; absolute indulgence in protecting sons is not commended.
भवितव्यं तथा तत् च; न अतः शोचितुम् अर्हसि। दैवं प्रज्ञा-विशेषेण; कः निवर्तितुम् अर्हति ॥१८६॥
What was destined has come to pass; therefore you should not grieve. Who can, by intellect alone, turn aside what is ordained by fate?
विधातृ-विहितं मार्गं; न कश्चित् अति वर्तते। काल-मूलम् इदं सर्वं; भाव-अभावौ सुख-असुखे ॥१८७॥
No one can overstep the path ordained by the Creator. All existence and non-existence, joy and sorrow—are rooted in time.
कालः पचति भूतानि; कालः संहरति प्रजाः। निर्दहन्तं प्रजाः कालं; कालः शमयते पुनः ॥१८८॥
Time matures all beings; time also destroys them. When time scorches the creatures, it again brings peace to them.
कालः विकुरुते भावान्; सर्वान् लोके शुभ-अशुभान्। कालः सङ्क्षिपते सर्वाः; प्रजाः विसृजते पुनः ॥१८९॥
Time changes all conditions, good and bad, in the world; it withdraws all beings, and again sends them forth.
कालः सर्वेषु भूतेषु; चरति अविधृतः समः ॥१८९॥
Time moves equally and without restraint among all beings.
अतीत-अनागताः भावाः; ये च वर्तन्ति साम्प्रतम्। तान् काल-निर्मितान् बुद्ध्वा; न सञ्ज्ञां हातुम् अर्हसि ॥१९०॥
Knowing that all past, future, and present conditions are shaped by time, you ought not to abandon your awareness.
सूत उवाच॥
The narrator (Sūta) said—
अत्र उपनिषदं पुण्याम् कृष्णद्वैपायनः अब्रवीत्। भारत-अध्ययनात् पुण्यात् अपि पादम् अधीयतः ॥१९१॥
Here, the sacred Upaniṣad was spoken by Kṛṣṇa Dvaipāyana; even a quarter of it studied brings more merit than the entire reading of the Mahābhārata.
श्रद्दधानस्य पूयन्ते सर्वपापानि अशेषतः ॥१९१॥
All sins of the faithful are entirely cleansed.
देवर्षयः हि अत्र पुण्याः ब्रह्म-राजर्षयः तथा। कीर्त्यन्ते शुभकर्माणः तथा यक्ष-महोरगाः ॥१९२॥
Here are praised the virtuous divine sages, brahmarṣis, royal sages, noble actors, and beings like yakṣas and mighty serpents.
भगवान् वासुदेवः च कीर्त्यते अत्र सनातनः। सः हि सत्यम् अमृतम् चैव पवित्रम् पुण्यम् एव च ॥१९३॥
Here, the eternal Lord Vāsudeva is glorified—he is truth, immortality, purity, and sacredness itself.
शाश्वतं ब्रह्म परमं ध्रुवं ज्योतिः सनातनम्। यस्य दिव्यानि कर्माणि कथयन्ति मनीषिणः ॥१९४॥
He is the eternal, supreme, unchanging, and everlasting light—whose divine deeds the wise describe as that of the Supreme Brahman.
असत् सत् सत्-असत् च एव; यस्मात् देवात् प्रवर्तते। सन्ततिः च प्रवृत्तिः च; जन्म मृत्युः पुनर्भवः ॥१९५॥
The real, the unreal, and both—proceed from that Divine; from him arise continuity, activity, birth, death, and rebirth.
अध्यात्मं श्रूयते यत् च पञ्चभूत-गुणात्मकम्। अव्यक्त-आदि परं यत् च सः एव परिगीयते ॥१९६॥
That which is called the Self, composed of the qualities of the five elements, beginning from the unmanifest to the supreme—that indeed is sung as the highest truth.
यत् तत् यतिवराः युक्ताः ध्यान-योग-बलान्विताः। प्रतिबिम्बम् इव आदर्शे पश्यन्ति आत्मनि अवस्थितम् ॥१९७॥
That reality the best of ascetics, endowed with meditative strength, behold within themselves—like a reflection in a mirror.
श्रद्दधानः सदा उद्युक्तः सत्य-धर्म-परायणः। आसेवन् इमम् अध्यायम् नरः पापात् प्रमुच्यते ॥१९८॥
One who is faithful, always disciplined, and devoted to truth and righteousness—by reciting this chapter is freed from sin.
अनुक्रमणि-अध्यायम् भारतस्य इमम् आदितः। आस्तिकः सततं शृण्वन् न कृच्छ्रेषु अवसीदति ॥१९९॥
He who constantly listens to this introductory chapter of the Mahābhārata from the beginning, being faithful, does not succumb in times of hardship.
उभे सन्ध्ये जपन् किञ्चित्; सद्यः मुच्येत किल्बिषात्। अनुक्रमण्या यावत् स्यात्; अह्ना रात्र्या च सञ्चितम् ॥२००॥
Even by chanting a little at both twilight hours, one is freed at once from sin; so long as this Anukramaṇī remains, it cleanses the sins gathered by day and night.
भारतस्य वपुः हि एतत्; सत्यं च अमृतम् एव च। नवनीतं यथा दध्नः; द्विपदां ब्राह्मणः यथा ॥२०१॥
This, indeed, is the very essence of the Mahābhārata—truth and immortality itself; just as butter is from curd, so is the Brāhmaṇa among bipeds.
ह्रदानाम् उदधिः श्रेष्ठः; गौः वरिष्ठा चतुष्पदाम्। यथा एतानि वरिष्ठानि; तथा भारतम् उच्यते ॥२०२॥
Just as the ocean is the greatest of waters, and the cow the best of quadrupeds, so is the Mahābhārata held to be the greatest among texts.
यः च एनम् श्रावयेत् श्राद्धे; ब्राह्मणान् पादम् अन्ततः। अक्षय्यम् अन्नपानं तत्; पितृन् तस्य उपतिष्ठति ॥२०३॥
Whoever causes even a portion of this to be heard by Brāhmaṇas at a śrāddha, his ancestors receive inexhaustible food and drink.
इतिहास-पुराणाभ्यां; वेदम् समुपबृंहयेत्। बिभेति अल्प-श्रुतात् वेदः; माम् अयम् प्रतरिष्यति ॥२०४॥
One should augment the Veda through the Itihāsa and Purāṇas; the Veda fears the one of little knowledge, saying, “This person will not carry me across.”
कार्ष्णम् वेदम् इमम् विद्वान्; श्रावयित्वा अर्थम् अश्नुते। भ्रूण-हत्या-कृतं च अपि; पापं जह्यात् न संशयः ॥२०५॥
He who recites this Mahābhārata—called the Kārṣṇa Veda—gains its fruit, and is freed even from the sin of foetal destruction—there is no doubt of this.
यः इमं शुचिः अध्यायं पठेत् पर्वणि पर्वणि। अधीतं भारतं तेन कृत्स्नं स्यात् इति मे मतिः ॥२०६॥
Whoever, remaining pure, reads this chapter on each festival day—it is as though he has studied the entire Mahābhārata; such is my conviction.
यः च इमं शृणुयात् नित्यम्; आर्षं श्रद्धा-समन्वितः। सः दीर्घम् आयुः कीर्तिं च; स्वर्ग-गतिम् च आप्नुयात् नरः ॥२०७॥
He who listens daily to this ancient scripture with faith attains long life, fame, and the path to heaven.
चत्वारः एकतः वेदाः; भारतम् च एकम् एकतः। समागतैः सुरर्षिभिः; तुलाम् आरोपितं पुरा ॥२०८॥
The four Vedas on one side, and the Mahābhārata on the other—thus, long ago, the divine sages weighed them on a balance.
महत्त्वे च गुरुत्वे च; ध्रियमाणं ततः अधिकम् ॥२०८॥
And in both greatness and gravity, the Mahābhārata weighed heavier on the scale.
महत्त्वात् भारवत्त्वात् च; महाभारतम् उच्यते। निरुक्तम् अस्य यः वेद; सर्व-पापैः प्रमुच्यते ॥२०९॥
Because of its greatness and profundity, it is called the Mahābhārata; whoever knows its true import is freed from all sin.
तपः न कल्कः अध्ययनं न कल्कः। स्वाभाविकः वेदविधिः न कल्कः। प्रसह्य वित्त-ाहरणं न कल्कः; तानि एव भाव-उपहतानि कल्कः ॥२१०॥
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.
