Incredible Wisdom of Bharat!

01.001 BORI + Nilakantha + Kumbhaghonam

नारायणं नमस्कृत्य नरं चैव नरोत्तमम्। देवीं सरस्वतीं चैव ततो जयमुदीरयेत् ॥ (बोरि १.१.०)

Having offered obeisance to Nārāyaṇa, to the man, to the supreme man, and to the goddess Sarasvatī, one should then begin the recitation for victory. (bori 1.1.0)

नारायणं सुरगुरुं जगदेकनाथं भक्तप्रियं सकललोकनमस्कृतं च। त्रैगुण्यवर्जितमजं विभुमाद्यमीशं वन्दे भवघ्नममरासुरसिद्धवन्द्यम् ॥ (कुंभ १.१.२)

I bow to Nārāyaṇa, the guru of the gods, the one Lord of the world, dear to devotees, honored by all worlds, free from the three qualities, unborn, all-pervading, the primeval Lord, destroyer of rebirth, worshipped by gods, asuras, and siddhas. (1.1.2)

नमो धर्माय महते नमः कृष्णाय वेधसे। ब्राह्मणेभ्यो नमस्कृत्य धर्मान्वक्ष्यामि शाश्वतान् ॥ (कुंभ १.१.३)

Salutations to the great Dharma, salutations to Kṛṣṇa the Creator. After bowing to the Brāhmaṇas, I will now explain the eternal principles of Dharma. (Kumbha 1.1.3)

ॐ नमो भगवते वासुदेवाय। ॐ नमः पितामहाय। ॐ नमः प्रजापतिभ्यः। ॐ नमः कृष्णद्वैपायनाय। ॐ नमः सर्वविघ्नविनायकेभ्यः ॥ (कुंभ १.१.४)

Om, obeisance to Lord Vāsudeva. Om, obeisance to the Grandfather. Om, obeisance to the Progenitors. Om, obeisance to Kṛṣṇa Dvaipāyana. Om, obeisance to all removers of obstacles. (1.1.4)

लोमहर्षणपुत्र उग्रश्रवाः सूतः पौराणिको नैमिषारण्ये शौनकस्य कुलपतेर्द्वादशवार्षिके सत्रे ॥ (बोरि १.१.१)

Ugraśravāḥ, the Sūta, son of Lomaharṣaṇa and possessor of Purāṇic knowledge, was present at the twelve-year sacrificial session in Naimiṣāraṇya conducted by Śaunaka, the chief of the family. (bori 1.1.1)

समासीनानभ्यगच्छद्ब्रह्मर्षीन्संशितव्रतान्। विनयावनतो भूत्वा कदाचित्सूतनन्दनः ॥ (बोरि १.१.२)

Once, having humbled himself, the son of the sūta approached the brahmarṣis, steadfast in their vows, as they sat together. (bori 1.1.2)

तमाश्रममनुप्राप्तं नैमिषारण्यवासिनः। चित्राः श्रोतुं कथास्तत्र परिवव्रुस्तपस्विनः ॥ (बोरि १.१.३)

When he arrived at the hermitage, the ascetic dwellers of Naimiṣāraṇya, wishing to hear various stories, gathered around him there. (bori 1.1.3)

उवाच तानृषीन्सर्वान्धन्यो वोऽस्म्यद्यदर्शनात् ॥ (कुंभ १.१.७)

He said to all those sages: "I am blessed by your sight today." (Kumbha 1.1.7)

वेद वैयासिकीः सर्वाः कथा धर्मार्यैसंहिताः। वक्ष्यामि वो द्विजश्रेष्ठाः शृण्वन्त्वद्य तपोधनाः ॥ (कुंभ १.१.८)

O best of the twice-born, O wealth-possessors of austerity, today let them hear: I shall declare to you all the Vedas, all the stories and collections compiled by Vyāsa concerning righteousness and noble ones. (1.1.8)

तस्य तद्वचनं श्रुत्वा नैमिशारण्यवासिनः ॥ (कुंभ १.१.९)

Having heard his words, the inhabitants of Naimiṣāraṇya (the forest) (1.1.9)

अभिवाद्य मुनींस्तांस्तु सर्वानेव कृताञ्जलिः।अपृच्छत्स तपोवृद्धिं सद्भिश्चैवाभिनन्दितः ॥ (बोरि १.१.४)

After saluting all those sages with joined palms, he inquired about their spiritual progress, and was respectfully greeted by the virtuous. (bori 1.1.4)

अथ तेषूपविष्टेषु सर्वेष्वेव तपस्विषु।निर्दिष्टमासनं भेजे विनयाल्लोमहर्षणिः ॥ (बोरि १.१.५)

Then, when all the ascetics had sat down, Lomaharṣaṇa, out of humility, took the seat assigned to him. (1.1.5)

सुखासीनं ततस्तं तु विश्रान्तमुपलक्ष्य च।अथापृच्छदृषिस्तत्र कश्चित्प्रस्तावयन्कथाः ॥ (बोरि १.१.६)

Then, having observed him comfortably seated and rested, there the sage—someone who was initiating conversation—asked him stories. (1.1.6)

कुत आगम्यते सौते क्व चायं विहृतस्त्वया।कालः कमलपत्राक्ष शंसैतत्पृच्छतो मम ॥ (बोरि १.१.७)

O charioteer, from where has (he) come? And where has this time been spent by you, O lotus-petal-eyed one? Tell this to me who asks. (1.1.7)

एवं पृष्टोऽब्रवीत्सम्यग्यथावल्लौमहर्षणिः। वाक्यं वचनसम्पन्नस्तेषां च चरिताश्रयम् ॥ (नील १.१.८)

Thus, when asked, the son of Lomaharṣaṇa properly spoke a statement, endowed with eloquence and based upon their deeds, concerning them. (1.1.8)

तस्मिन्सदसि विस्तीर्णे मुनीनां भावितात्मनाम् ॥ (नील १.१.९)

In that great assembly of sages whose selves were purified. (nīla 1.1.9)

सूत उवाच॥

Sūta said.

जनमेजयस्य राजर्षेः सर्पसत्रे महात्मनः।समीपे पार्थिवेन्द्रस्य सम्यक्पारिक्षितस्य च ॥ (बोरि १.१.८)

At the snake sacrifice of the great-souled royal sage Janamejaya, held properly in the presence of King Parīkṣit, and attended by the lord of kings. (bori 1.1.8)

कृष्णद्वैपायनप्रोक्ताः सुपुण्या विविधाः कथाः।कथिताश्चापि विधिवद्या वैशम्पायनेन वै ॥ (बोरि १.१.९)

The various highly auspicious stories told by Kṛṣṇa Dvaipāyana, and also those that were properly narrated by Vaiśampāyana.

श्रुत्वाहं ता विचित्रार्था महाभारतसंश्रिताः।बहूनि सम्परिक्रम्य तीर्थान्यायतनानि च ॥ (बोरि १.१.१०)

Having heard those various meaningful (tales) connected with the Mahābhārata, and after thoroughly traveling to many holy places and shrines, (I relate this). (1.1.10)

समन्तपञ्चकं नाम पुण्यं द्विजनिषेवितम्।गतवानस्मि तं देशं युद्धं यत्राभवत्पुरा ॥ (बोरि १.१.११)

I have gone to that holy place called Samantapañcaka, frequented by the twice-born, where in ancient times the battle took place. (bori 1.1.11)

पाण्डवानां कुरूणां च सर्वेषां च महीक्षिताम् ॥ (बोरि १.१.११)

Of the Pāṇḍavas, the Kurus, and all the kings of the earth. (bori 1.1.11)

दिदृक्षुरागतस्तस्मात्समीपं भवतामिह।आयुष्मन्तः सर्व एव ब्रह्मभूता हि मे मताः ॥ (बोरि १.१.१२)

Wishing to see, therefore, I have come here near you. All of you long-lived ones are, indeed, considered by me as having become Brahman. (bori 1.1.12)

अस्मिन्यज्ञे महाभागाः सूर्यपावकवर्चसः।कृताभिषेकाः शुचयः कृतजप्या हुताग्नयः ॥ (बोरि १.१.१३)

In this sacrifice, the greatly fortunate ones, shining like the sun and fire, having performed ablutions, being pure, having performed the japa rites, and offered oblations into the fire. (bori 1.1.13)

भवन्त आसते स्वस्था ब्रवीमि किमहं द्विजाः ॥ (बोरि १.१.१३)

Gentlemen, you are well and seated; what should I say, O Brahmins? (1.1.13)

पुराणसंश्रिताः पुण्याः कथा वा धर्मसंश्रिताः।इतिवृत्तं नरेन्द्राणामृषीणां च महात्मनाम् ॥ (बोरि १.१.१४)

The meritorious stories resorted to the Purāṇas, or those established in dharma, are the histories of the kings, the sages, and the great-souled ones. (bori 1.1.14)

ऋषय ऊचुः॥

The sages spoke.

द्वैपायनेन यत्प्रोक्तं पुराणं परमर्षिणा।सुरैर्ब्रह्मर्षिभिश्चैव श्रुत्वा यदभिपूजितम् ॥ (बोरि १.१.१५)

The Purāṇa which was spoken by Dvaipāyana, the supreme Ṛṣi, and which, having been heard by the gods and Brahmarṣis, was specially honored. (bori 1.1.15)

तस्याख्यानवरिष्ठस्य विचित्रपदपर्वणः।सूक्ष्मार्थन्याययुक्तस्य वेदार्थैर्भूषितस्य च ॥ (बोरि १.१.१६)

Of him who is the foremost among narrators, whose text consists of various kinds of words, who is endowed with reasoning about subtle meanings and adorned with the meanings of the Vedas. (bori 1.1.16)

भारतस्येतिहासस्य पुण्यां ग्रन्थार्थसंयुताम्।संस्कारोपगतां ब्राह्मीं नानाशास्त्रोपबृंहिताम् ॥ (बोरि १.१.१७)

The sacred brāhmī (script) of the history of India, endowed with the meaning of texts, refined, and enriched by various disciplines. (BORI 1.1.17)

जनमेजयस्य यां राज्ञो वैशम्पायन उक्तवान्।यथावत्स ऋषिस्तुष्ट्या सत्रे द्वैपायनाज्ञया ॥ (बोरि १.१.१८)

Vaiśampāyana spoke that (narrative) to King Janamejaya, as the sage, with satisfaction, in the sacrifice, by the command of Dvaipāyana. (bori 1.1.18)

वेदैश्चतुर्भिः समितां व्यासस्याद्भुतकर्मणः।संहितां श्रोतुमिच्छामो धर्म्यां पापभयापहाम् ॥ (बोरि १.१.१९)

We desire to hear the righteous compilation—brought together from the four Vedas by Vyāsa of wondrous deeds—which removes the fear of sin. (bori 1.1.19)

सूत उवाच॥

Sūta said;

आद्यं पुरुषमीशानं पुरुहूतं पुरुष्टुतम्।ऋतमेकाक्षरं ब्रह्म व्यक्ताव्यक्तं सनातनम् ॥ (बोरि १.१.२०)

The primal person, the lord, greatly invoked, praised by men; the truth, the one syllable, Brahman, both manifest and unmanifest, the eternal. (1.1.20)

असच्च सच्चैव च यद्विश्वं सदसतः परम्।परावराणां स्रष्टारं पुराणं परमव्ययम् ॥ (बोरि १.१.२१)

That which is both non-existent and truly existent, the universe which is beyond being and non-being, the creator of all that is high and low, the ancient, the supreme and imperishable. (bori 1.1.21)

मङ्गल्यं मङ्गलं विष्णुं वरेण्यमनघं शुचिम्।नमस्कृत्य हृषीकेशं चराचरगुरुं हरिम् ॥ (बोरि १.१.२२)

Having bowed to Hṛṣīkeśa, the sinless and pure Hari—Viṣṇu, who is auspicious, the most excellent, and the teacher of all that moves and does not move. (bori 1.1.22)

महर्षेः पूजितस्येह सर्वलोके महात्मनः।प्रवक्ष्यामि मतं कृत्स्नं व्यासस्यामिततेजसः ॥ (बोरि १.१.२३)

Here, I shall declare in full the teaching of Vyāsa, the great sage revered in all worlds and of boundless brilliance. (bori 1.1.23)

नमो भगवते तस्मै व्यासायामिततेजसे। यस्य प्रसादाद्वक्ष्यामि नारायणकथामिमाम् ॥ (कुंभ १.१.३२)

Salutations to the revered Vyāsa, of boundless energy; by whose grace I shall narrate this story of Nārāyaṇa. (kumbha 1.1.32)

सर्वाश्रमाभिशमनं सर्वतीर्थावगाहनम्। न तथा फलद सूते नारायणकथा यथा ॥ (कुंभ १.१.३३)

Visiting all āśramas and bathing in all sacred waters do not produce as much merit as the narration of Nārāyaṇa. (Kumbha 1.1.33)

नास्ति नारायणसमं न भूतं न भविष्यति। एतेन सत्यवाक्येन सर्वार्थान्साधयाम्यहम् ॥ (कुंभ १.१.३४)

There has never been, nor will there ever be, anyone equal to Nārāyaṇa. By this true statement, I accomplish all purposes. (1.1.34)

आचख्युः कवयः केचित्सम्प्रत्याचक्षते परे।आख्यास्यन्ति तथैवान्ये इतिहासमिमं भुवि ॥ (बोरि १.१.२४)

Some poets have narrated; others tell it now; likewise, others still will relate this history on earth. (1.1.24)

इदं तु त्रिषु लोकेषु महज्ज्ञानं प्रतिष्ठितम्।विस्तरैश्च समासैश्च धार्यते यद्द्विजातिभिः ॥ (बोरि १.१.२५)

But this great knowledge, established in the three worlds, is carried by the twice-born, both in detail and in summary. (bori 1.1.25)

अलङ्कृतं शुभैः शब्दैः समयैर्दिव्यमानुषैः।छन्दोवृत्तैश्च विविधैरन्वितं विदुषां प्रियम् ॥ (बोरि १.१.२६)

Adorned with auspicious words, divine and human conventions, and various metrical forms, it is dear to the learned. (bori 1.1.26)

पुण्ये हिमवतः पादे मेध्ये गिरिगुहालये। विशोध्य देहं धर्मात्मा दर्भसंस्तरमाश्रितः ॥ (कुंभ १.१.३९)

In the sacred and pure mountain cave at the foot of the Himalaya, the righteous one, having purified his body, sat upon a seat of kuśa grass. (Kumbha 1.1.39)

शुचिः सनियमो व्यासः शान्तात्मातपसि स्थितः भारतस्येतिहासस्य धर्मेणान्वीक्ष्य तां गतिम् ॥ (कुंभ १.१.४०)

Vyāsa, pure and self-restrained, of peaceful mind and steadfast in asceticism, having investigated the course of Bhārata's history by righteousness, (thus spoke). (Kumbha 1.1.40)

प्रविश्य योगं ज्ञानेन सोऽपश्यत्सर्वमन्ततः ॥ (कुंभ १.१.४१)

Having united through knowledge, he perceived all things internally. (Kumbha 1.1.41)

निष्प्रभेऽस्मिन्निरालोके सर्वतस्तमसावृते।बृहदण्डमभूदेकं प्रजानां बीजमक्षयम् ॥ (बोरि १.१.२७)

In this state, devoid of brightness and without light, enveloped on all sides by darkness, there arose one great egg, the imperishable seed of beings. (Bori 1.1.27)

युगस्यादौ निमित्तं तन्महद्दिव्यं प्रचक्षते।यस्मिंस्तच्छ्रूयते सत्यं ज्योतिर्ब्रह्म सनातनम् ॥ (बोरि १.१.२८)

At the beginning of the age, they declare that great and divine cause in which the eternal truth, light, and brahman are heard. (bori 1.1.28)

अद्भुतं चाप्यचिन्त्यं च सर्वत्र समतां गतम्।अव्यक्तं कारणं सूक्ष्मं यत्तत्सदसदात्मकम् ॥ (बोरि १.१.२९)

That which is wonderful, inconceivable, equal everywhere; which is unmanifest, subtle, the cause, and is both existent and nonexistent. (bori 1.1.29)

यस्मात्पितामहो जज्ञे प्रभुरेकः प्रजापतिः।ब्रह्मा सुरगुरुः स्थाणुर्मनुः कः परमेष्ठ्यथ ॥ (बोरि १.१.३०)

The grandfather (Brahmā), the lord and sole Prajāpati, from whom were born Brahmā, the teacher of the gods, Śiva, Manu, Ka, and Parameṣṭhin. (1.1.30)

प्राचेतसस्तथा दक्षो दक्षपुत्राश्च सप्त ये।ततः प्रजानां पतयः प्राभवन्नेकविंशतिः ॥ (बोरि १.१.३१)

The sons of Pracetas, as well as Dakṣa and his seven sons—these, from them, twenty-one lords of beings were generated. (bori 1.1.31)

पुरुषश्चाप्रमेयात्मा यं सर्वमृषयो विदुः।विश्वेदेवास्तथादित्या वसवोऽथाश्विनावपि ॥ (बोरि १.१.३२)

"The person, whose nature is immeasurable, whom all the sages know, as well as all the gods, the Adityas, the Vasus, and also the Ashvins." (bori 1.1.32)

यक्षाः साध्याः पिशाचाश्च गुह्यकाः पितरस्तथा।ततः प्रसूता विद्वांसः शिष्टा ब्रह्मर्षयोऽमलाः ॥ (बोरि १.१.३३)

Yakṣas, Sādhyas, Piśācas, Guhyakas, and the Pitṛs—thus, from them were born the wise and distinguished Brahmarṣis, pure in nature. (bori 1.1.33)

राजर्षयश्च बहवः सर्वैः समुदिता गुणैः।आपो द्यौः पृथिवी वायुरन्तरिक्षं दिशस्तथा ॥ (बोरि १.१.३४)

Many royal sages, endowed with all qualities, as well as the waters, the sky, the earth, the wind, the midspace, and also the directions. (1.1.34)

संवत्सरर्तवो मासाः पक्षाहोरात्रयः क्रमात्।यच्चान्यदपि तत्सर्वं सम्भूतं लोकसाक्षिकम् ॥ (बोरि १.१.३५)

The seasons of the year, months, fortnights, days and nights in due order, and whatever else as well—all of that is produced and apparent to the world. (bori 1.1.35)

यदिदं दृश्यते किञ्चिद्भूतं स्थावरजङ्गमम्।पुनः सङ्क्षिप्यते सर्वं जगत्प्राप्ते युगक्षये ॥ (बोरि १.१.३६)

Whatever is seen here, any existent being, stationary or moving, the entire world is again contracted when the end of the age comes. (bori 1.1.36)

यथर्तावृतुलिङ्गानि नानारूपाणि पर्यये।दृश्यन्ते तानि तान्येव तथा भावा युगादिषु ॥ (बोरि १.१.३७)

Just as various forms and signs of the seasons and periods are seen in succession—these same ones; so too are the conditions at the beginning of the ages. (BORI 1.1.37)

एवमेतदनाद्यन्तं भूतसंहारकारकम्।अनादिनिधनं लोके चक्रं सम्परिवर्तते ॥ (बोरि १.१.३८)

Thus, this wheel, which is without beginning and end and is the cause of the dissolution of beings, turns endlessly in the world. (bori 1.1.38)

त्रयस्त्रिंशत्सहस्राणि त्रयस्त्रिंशच्छतानि च।त्रयस्त्रिंशच्च देवानां सृष्टिः सङ्क्षेपलक्षणा ॥ (बोरि १.१.३९)

The concise creation of the gods consists of thirty-three thousand, thirty-three hundred, and thirty-three. (bori 1.1.39)

दिवस्पुत्रो बृहद्भानुश्चक्षुरात्मा विभावसुः।सविता च ऋचीकोऽर्को भानुराशावहो रविः ॥ (बोरि १.१.४०)

He is the son of the sky, of great radiance, whose essence is vision, the shining one; Savitṛ, the one praised in verses, the Sun, the luminous one, bringer of hope, Ravi (the Sun). (bori 1.1.40)

पुत्रा विवस्वतः सर्वे मह्यस्तेषां तथावरः।देवभ्राट्तनयस्तस्य तस्मात्सुभ्राडिति स्मृतः ॥ (बोरि १.१.४१)

All the sons of Vivasvat, among them, to me, the best likewise; his son of the divine brother, from him, Subhrāṭ is thus remembered. (1.1.41)

सुभ्राजस्तु त्रयः पुत्राः प्रजावन्तो बहुश्रुताः।दशज्योतिः शतज्योतिः सहस्रज्योतिरात्मवान् ॥ (बोरि १.१.४२)

But Subhrāja had three sons, fruitful and well-versed in much knowledge: Daśajyotis, Śatajyotis, and Sahasrajyotis, all possessed of noble character. (Bori 1.1.42)

दश पुत्रसहस्राणि दशज्योतेर्महात्मनः।ततो दशगुणाश्चान्ये शतज्योतेरिहात्मजाः ॥ (बोरि १.१.४३)

Daśajyotis, the great-souled one, had ten thousand sons; thereafter, Śatajotis had other sons here, ten times as many. (bori 1.1.43)

भूयस्ततो दशगुणाः सहस्रज्योतिषः सुताः।तेभ्योऽयं कुरुवंशश्च यदूनां भरतस्य च ॥ (बोरि १.१.४४)

Even more than that, ten times greater were the sons of Sahasrajyotis; from them descended this Kuru dynasty, as well as those of the Yadus and Bharata. (bori 1.1.44)

ययातीक्ष्वाकुवंशश्च राजर्षीणां च सर्वशः।सम्भूता बहवो वंशा भूतसर्गाः सविस्तराः ॥ (बोरि १.१.४५)

Many lineages, including those of Yayāti, Ikṣvāku, and all royal sages, as well as the detailed creations of beings, have come into being. (bori 1.1.45)

भूतस्थानानि सर्वाणि रहस्यं त्रिविधं च यत्।वेदयोगं सविज्ञानं धर्मोऽर्थः काम एव च ॥ (बोरि १.१.४६)

All the places of beings, the threefold secret, the connection with the Veda along with knowledge, and righteousness, wealth, and desire indeed. (bori 1.1.46)

धर्मकामार्थशास्त्राणि शास्त्राणि विविधानि च।लोकयात्राविधानं च सम्भूतं दृष्टवानृषिः ॥ (बोरि १.१.४७)

The seer saw the various treatises on dharma, kāma, and artha, as well as the regulations for the conduct of worldly life, and all that had arisen. (bori 1.1.47)

नीतिर्भरतवंशस्य विस्तारश्चैव सर्वशः ॥ (कुंभ १.१.६३)

The conduct of the Bharata dynasty and its comprehensive expansion. (kumbha 1.1.63)

इतिहासाः सवैयाख्या विविधाः श्रुतयोऽपि च।इह सर्वमनुक्रान्तमुक्तं ग्रन्थस्य लक्षणम् ॥ (बोरि १.१.४८)

Histories with commentaries and various Vedic scriptures have all been included here; this is stated as the characteristic of the treatise. (bori 1.1.48)

संक्षेपेणेतिहासस्य ततो वक्ष्यति विस्तरम् ॥ (कुंभ १.१.६४)

He will briefly recount the history and then relate it in detail. (Kumbha 1.1.64)

विस्तीर्यैतन्महज्ज्ञानमृषिः सङ्क्षेपमब्रवीत्।इष्टं हि विदुषां लोके समासव्यासधारणम् ॥ (बोरि १.१.४९)

Having explained this great knowledge, the sage spoke concisely. For the learned, both concise and detailed exposition is considered desirable in the world. (bori 1.1.49)

मन्वादि भारतं केचिदास्तीकादि तथापरे।तथोपरिचराद्यन्ये विप्राः सम्यगधीयते ॥ (बोरि १.१.५०)

Some recite the Mahābhārata beginning with Manu, others from Āstīka onward, and likewise, still others—Brāhmaṇas—beginning with Uparicara, properly study it. (bori 1.1.50)

विविधं संहिताज्ञानं दीपयन्ति मनीषिणः।व्याख्यातुं कुशलाः केचिद्ग्रन्थं धारयितुं परे ॥ (बोरि १.१.५१)

The wise illuminate various kinds of knowledge from the collections. Some are skilled in explaining, others in retaining the text. (1.1.51)

तपसा ब्रह्मचर्येण व्यस्य वेदं सनातनम्।इतिहासमिमं चक्रे पुण्यं सत्यवतीसुतः ॥ (बोरि १.१.५२)

The son of Satyavatī, by his austerity and celibacy, after arranging the eternal Veda, composed this meritorious history. (bori 1.1.52)

पराशरात्मजो विद्वान्ब्रह्मर्षिः संशितव्रतः।मातुर्नियोगाद्धर्मात्मा गाङ्गेयस्य च धीमतः ॥ (बोरि १.१.५३)

The wise son of Parāśara, the Brahmin-sage steadfast in vows, by his mother’s command, and of the wise Gāṅgeya, who is righteous-souled. (bori 1.1.53)

तदाख्यानवरिष्ठं स कृत्वा द्वैपायनः प्रभुः ॥ (नील १.१.५५)

Having composed that foremost of stories, the master Dvaipayana (Vyāsa). (1.1.55)

कथमध्यापयानीह शिष्यानित्यन्वचिन्तयत्। तस्य तच्चिन्तितं ज्ञात्वा ऋषेर्द्वैपायनस्य च ॥ (नील १.१.५६)

He reflected, "How should I teach the students here?" Knowing that thought of the sage Dvaipāyana, (nīla 1.1.56)

तत्राजगाम भगवान्ब्रह्मा लोकगुरुः स्वयम्। प्रीत्यर्थं तस्य चैवर्षेर्लोकानां हितकाम्यया ॥ (नील १.१.५७)

There, the illustrious Brahmā, teacher of the worlds, himself came, for the pleasure of him and that great sage, desiring the welfare of all worlds. (1.1.57)

तं दृष्ट्वा विस्मितो भूत्वा प्राञ्जलिः प्रणतः स्थितः। आसनं कल्पयामास सर्वैर्मुनिगणैर्वृतः ॥ (नील १.१.५८)

Seeing him, becoming astonished, with joined palms, bowed and standing, he arranged a seat, surrounded by all the groups of sages. (nīla 1.1.58)

हिरण्यगर्भमासीनं तस्मिंस्तु परमासने। परिवृत्यासनाभ्याशे वासवेयः स्थितोऽभवत् ॥ (नील १.१.५९)

Hiraṇyagarbha sat on that supreme seat; but having moved around near the seat, the son of Vāsava stood there. (1.1.59)

अनुज्ञातोऽथ कृष्णस्तु ब्रह्मणा परमेष्ठिना। निषसादासनाभ्याशे प्रीयमाणः शुचिस्मितः ॥ (नील १.१.६०)

Then, having received permission from Brahmā, Parameṣṭhin, Kṛṣṇa—pleased and with a pure smile—sat down near the seat. (nīla 1.1.60)

उवाच स महातेजा ब्रह्माणं परमेष्ठिनम्। कृतं मयेदं भगवान्काव्यं परमपूजितम् ॥ (नील १.१.६१)

He of great splendor said to Brahmā, the supreme lord: "O Lord, this poem, most highly honored, has been created by me." (nila 1.1.61)

ब्रह्मन्वेदरहस्यं च यच्चान्यत्स्थापितं मया। साङ्गोपनिषदां चैव वेदानां विस्तरक्रिया ॥ (नील १.१.६२)

Both the secret of the Vedas regarding Brahman and whatever else has been established by me, as well as the expanded arrangements of the Vedas together with their limbs and the Upaniṣads. (1.1.62)

इतिहासपुराणानामुन्मेषं निर्मितं च यत्। भूतं भव्यं भविष्यच्च त्रिविधं कालसञ्ज्ञितम् ॥ (नील १.१.६३)

The emergence and composition of histories and purāṇas, known as past, present, and future, are classified into three kinds according to time. (1.1.63)

जरामृत्युभयव्याधिभावाभावविनिश्चयः। विविधस्य च धर्मस्य ह्याश्रमाणां च लक्षणम् ॥ (नील १.१.६४)

The characteristic determination regarding old age, fear of death, disease, existence and non-existence; and indeed, the nature of various dharmas and of the āśramas. (1.1.64)

चातुर्वर्ण्यविधानं च पुराणानां च कृत्स्नशः। तपसो ब्रह्मचर्यस्य पृथिव्याश्चन्द्रसूर्ययोः ॥ (नील १.१.६५)

(This deals with) the establishment of the four classes, the entire Purāṇas, austerity, celibacy, the earth, the moon, and the sun. (nila 1.1.65)

ग्रहनक्षत्रताराणां प्रमाणं च युगैः सह। ऋचो यजूंषि सामानि वेदाध्यात्मं तथैव च ॥ (नील १.१.६६)

The measures of the planets, constellations, and stars together with the epochs, and likewise the Rigvedic verses, Yajurvedic formulas, Sāmavedic chants, and the Vedic spiritual doctrine. (1.1.66)

न्यायशिक्षा चिकित्सा च दानं पाशुपतं तथा। हेतुनैव समं जन्म दिव्यमानुषसञ्ज्ञितम् ॥ (नील १.१.६७)

"Instruction in justice, medicine, giving, and the Pāśupata rite—these, owing to a particular cause, result in an equal birth called divine-human." (nīla 1.1.67)

तीर्थानां चैव पुण्यानां देशानां चैव कीर्तनम्। नदीनां पर्वतानां च वनानां सागरस्य च ॥ (नील १.१.६८)

The praise of holy places and sacred regions, and of rivers, mountains, forests, and the ocean. (1.1.68)

पुराणां चैव दिव्यानां कल्पानां युद्धकौशलम्। वाक्यजातिविशेषाश्च लोकयात्राक्रमश्च यः ॥ (नील १.१.६९)

Who knows the expertise in battle described in the Purāṇas, in the divine kalpas, the various types of sentences, and the order of worldly conduct. (1.1.69)

यच्चापि सर्वगं वस्तु तच्चैव प्रतिपादितम्। परं न लेखकः कश्चिदेतस्य भुवि विद्यते ॥ (नील १.१.७०)

Even though the all-pervading substance has been explained, yet there is no one on earth who is its writer. (nīla 1.1.70)

ब्रह्मोवाच। तपोविशिष्टदपि वै विशिष्टान्मुनिसञ्चयात्। मन्ये श्रेष्ठतरं त्वां वै रहस्यज्ञानवेदनात् ॥ (नील १.१.७१)

Brahmā said: Even above those who are distinguished by asceticism among the assembly of sages, I consider you to be the most excellent, because you convey secret knowledge. (1.1.71)

जन्मप्रभृति सत्यां ते वेद्मि गां ब्रह्मवादिनीम्। त्वया च काव्यमित्युक्तं तस्मात्काव्यं भविष्यति ॥ (नील १.१.७२)

From your very birth I have known you as truthful, endowed with inspired speech, speaking of Brahman; and since you have called it a "poem," therefore it shall become a poem. (1.1.72)

अस्य काव्यस्य कवयो न समर्था विशेषणे। विशेषणे गृहस्थस्य शेषास्त्रय इवाश्रमाः ॥ (नील १.१.७३)

Of this poem, poets are not capable of specially describing it; just as, in describing the householder, the other three āśramas are like (not suitable for the description). (1.1.73)

काव्यस्य लेखनार्थाय गणेशः स्मर्यतां मुने। सौतिरुवाच। एवमाभाष्य तं ब्रह्मा जगाम स्वं निवेशनम् ॥ (नील १.१.७४)

O sage, let Gaṇeśa be remembered for the purpose of writing the poem. Sauti said: Thus, having spoken to him, Brahmā went to his own abode. (1.1.74)

ततः सस्मार हेरम्बं व्यासः सत्यवतीसुतः। स्मृतमात्रो गणेशानो भक्तचिन्तितपूरकः ॥ (नील १.१.७५)

Then Vyāsa, the son of Satyavatī, remembered Heramba (Ganesha); for Lord Gaṇeśa, when simply remembered, fulfills the wishes conceived by devotees. (1.1.75)

तत्राजगाम विघ्नेशो वेदव्यासो यतः स्थितः। पूजितश्चोपविष्टश्च व्यासेनोक्तस्तदाऽनघ ॥

There, Vighnesha came to the place where Vedavyasa was staying; he was worshipped, seated, and then addressed by Vyasa, O sinless one. (1.1.76)

लेखको भारतस्यास्य भव त्वं गणनायक। मयैव प्रोच्यमानस्य मनसा कल्पितस्य च ॥ (नील १.१.७७)

May you, chief of the Gaṇas, be the author of this Bhārata—of that which is being recited by me and conceived in mind. (1.1.77)

श्रुत्वैतत्प्राह विघ्नेशो यदि मे लेखनी क्षणम्। लिखतो नावतिष्ठेत तदा स्यां लेखको ह्यहम् ॥ (नील १.१.७८)

After hearing this, Vighneśa said, "If my pen does not pause for even a moment while writing, then I am truly the scribe." (1.1.78)

व्यासोऽप्युवाच तं देवमबुद्ध्वा मा लिख क्वचित्। ओमित्युक्त्वा गणेशोऽपि बभूव किल लेखकः ॥ (नील १.१.७९)

Vyāsa, without realizing to whom he spoke, said to the deity, "Do not write anywhere." After pronouncing "Om," Gaṇeśa too indeed became the scribe. (nīla 1.1.79)

ग्रन्थग्रन्थिं तदा चक्रे मुनिर्गूढं कुतूहलात्। यस्मिन्प्रतिज्ञया प्राह मुनिर्द्वैपायनस्त्विदम् ॥ (नील १.१.८०)

Then the sage, motivated by curiosity, made a hidden knot in the book; in which, with a declaration, the sage Dvaipāyana spoke this. (nila 1.1.80)

अष्टौ श्लोकसहस्राणि अष्टौ श्लोकशतानि च। अहं वेद्मि शुको वेत्ति सञ्जयो वेत्ति वा न वा ॥ (नील १.१.८१)

There are eighty thousand verses and eight hundred as well; I know them, Śuka knows them, and Saṃjaya knows, or perhaps does not. (1.1.81)

तच्छ्लोककूटमद्यापि ग्रथितं सुदृढं मुने। भेत्तुं न शक्यतेऽर्थस्य गूढत्वात्प्रश्रितस्य च ॥ (नील १.१.८२)

O sage, even today that puzzle of verses is firmly interwoven; it cannot be broken because its meaning is hidden and profound. (1.1.82)

सर्वज्ञोपि गणेशो यत्क्षणमास्ते विचारयन्। तावच्चकार व्यासोपि श्लोकानन्यान्बहूनपि ॥ (नील १.१.८३)

Even though Ganesha, the omniscient, paused to reflect for a moment, during that time Vyasa too composed many other verses. (1.1.83)

अज्ञानतिमिरान्धस्य लोकस्य तु विचेष्टतः। ज्ञानाञ्जनशालाकाभिः नेत्रोऽन्मीलनकारकम् ॥ (नील १.१.८४)

For the world, blinded by the darkness of ignorance yet striving, it is by the rods of the collyrium of knowledge that one brings about the opening of the eye. (nīla 1.1.84)

धर्मार्थकाममोक्षार्थैः समासव्यासकीर्तनैः। तथा भारतसूर्येण नृणां विनिहतं तमः ॥ (नील १.१.८५)

By the sun of the Mahābhārata, through its brief and detailed narrations for the attainment of dharma, artha, kāma, and mokṣa, the darkness of men is destroyed. (nīla 1.1.85)

पुराणपूर्णचन्द्रेण श्रुतिज्योत्स्नाः प्रकाशिताः। नृबुद्धिकौरवाणां च कृतमेतत्प्रकाशनम् ॥ (नील १.१.८६)

The full moon of the Purāṇa has illuminated the Vedic radiance; this illumination was accomplished also for the Kauravas of human intellect. (Nīla 1.1.86)

इतिहासप्रदीपेन मोहावरणघातिना। लोकगर्भगृहं कृत्स्नं यथावत्सम्प्रकाशितम् ॥ (नील १.१.८७)

By the lamp of history, which destroys the veil of delusion, the entire inner chamber of the world is revealed just as it is. (nīla 1.1.87)

सङ्ग्रहाध्यायबीजो वै पौलोमास्तीकमूलवान्। सम्भवस्कन्धविस्तारः सभारण्यविटङ्कवान् ॥ (नील १.१.८८)

It is indeed the source of the Saṅgraha chapter, having as its root the Pauloma and Āstīka sections, with origin, branches, and expansion, along with Bhāraṇya, containing contention. (1.1.88)

अरणीपर्वरुपाढ्यो विराटोद्योगसारवान्। भीष्मपर्वमहाशाखो द्रोणपर्वपलाशवान् ॥ (नील १.१.८९)

With the form of the Aranī-parva, the essence of the Virāṭa and Udyoga parvas, the great branch being the Bhīṣma-parva, and the leaves being the Droṇa-parva. (1.1.89)

कर्णपर्वसितैः पुष्पैः शल्यपर्वसुगन्धिभिः। स्त्रीपर्वैवीकविश्रामः शान्तिपर्वमहाफलः ॥ (नील १.१.९०)

The Karṇaparva is like pure white flowers, Śalyaparva is fragrant like sweet-scented blooms; the Strīparva and Īkaparva offer repose, while the Śāntiparva holds the greatest fruit. (nīla 1.1.90)

अश्वमेधामृतरसस्वाश्रमस्थानसंशयः। मौसलः श्रुतिसङ्क्षेपः शिष्टद्विजनिषेवितः ॥ (नील १.१.९१)

A doubt about the place of the nectar-essence of the horse-sacrifice in one's own hermitage arises; the Mausala episode, the abbreviation of the Veda, and what is frequented by noble twice-born are mentioned here. (1.1.91)

सर्वेषां कविमुख्यानामुपजीव्यो भविष्यति। पर्जन्य इव भूतानामक्षयो भारतद्रुमः ॥ (नील १.१.९२)

He will be the supporter of all the foremost poets, just as the Indian tree is an inexhaustible source for creatures like the raincloud. (nīla 1.1.92)

सौतिरुवाच। तस्य वृक्षस्य वक्ष्यामि शश्वत्पुष्पफलोदयम्। स्वादुमेध्यरसोपेतमच्छेद्यममरैरपि ॥ (नील १.१.९३)

Sauti said, "I will describe the tree whose flowers and fruits are produced eternally, whose essence is sweet and pure, and which cannot be broken even by the immortals." (1.1.93)

क्षेत्रे विचित्रवीर्यस्य कृष्णद्वैपायनः पुरा।त्रीनग्नीनिव कौरव्याञ्जनयामास वीर्यवान् ॥ (बोरि १.१.५४)

In the field of Vicitravīrya, the powerful Kṛṣṇa Dvaipāyana (Vyāsa) formerly caused the three Kauravas to be born, like three sacred fires. (bori 1.1.54)

उत्पाद्य धृतराष्ट्रं च पाण्डुं विदुरमेव च।जगाम तपसे धीमान्पुनरेवाश्रमं प्रति ॥ (बोरि १.१.५५)

After having begotten Dhṛtarāṣṭra, Pāṇḍu, and Vidura, the wise one again went to the hermitage for austerity. (bori 1.1.55)

तेषु जातेषु वृद्धेषु गतेषु परमां गतिम्।अब्रवीद्भारतं लोके मानुषेऽस्मिन्महानृषिः ॥ (बोरि १.१.५६)

When those who were born, grew old, and passed on to the supreme state, the great seer told the story of the Bharata in this world of humans. (1.1.56)

जनमेजयेन पृष्टः सन्ब्राह्मणैश्च सहस्रशः।शशास शिष्यमासीनं वैशम्पायनमन्तिके ॥ (बोरि १.१.५७)

Having been asked by Janamejaya and by thousands of brāhmaṇas, he instructed his disciple Vaiśampāyana, who was seated nearby. (bori 1.1.57)

स सदस्यैः सहासीनः श्रावयामास भारतम्।कर्मान्तरेषु यज्ञस्य चोद्यमानः पुनः पुनः ॥ (बोरि १.१.५८)

He, sitting with the members, recited the Bhārata; during the intervals of the sacrifice, being repeatedly urged, again and again. (bori 1.1.58)

विस्तरं कुरुवंशस्य गान्धार्या धर्मशीलताम्।क्षत्तुः प्रज्ञां धृतिं कुन्त्याः सम्यग्द्वैपायनोऽब्रवीत् ॥ (बोरि १.१.५९)

Vyāsa properly described the detailed account of the Kuru lineage, Gandhari's righteousness, Vidura's wisdom, and Kuntī's steadfastness. (bori 1.1.59)

वासुदेवस्य माहात्म्यं पाण्डवानां च सत्यताम्।दुर्वृत्तं धार्तराष्ट्राणामुक्तवान्भगवानृषिः ॥ (बोरि १.१.६०)

The revered sage spoke of the greatness of Vāsudeva, the truthfulness of the Pāṇḍavas, and the wickedness of the sons of Dhṛtarāṣṭra. (bori 1.1.60)

इदं शतसहस्रं तु श्लोकानां पुण्यकर्मणाम्। उपाख्यानैः सह ज्ञेयं श्राव्यं भारतमुत्तमम् ॥ (कुंभ १.१.७७)

This Mahabharata, the best, consisting of a hundred thousand verses of virtuous acts together with stories, should be listened to and understood. (1.1.77)

चतुर्विंशतिसाहस्रीं चक्रे भारतसंहिताम्।उपाख्यानैर्विना तावद्भारतं प्रोच्यते बुधैः ॥ (बोरि १.१.६१)

He composed the Bhārata Saṁhitā of twenty-four thousand verses. The Bhārata, excluding the stories, is thus regarded by the learned. (bori 1.1.61)

ततोऽध्यर्धशतं भूयः सङ्क्षेपं कृतवानृषिः।अनुक्रमणिमध्यायं वृत्तान्तानां सपर्वणाम् ॥ (बोरि १.१.६२)

Then the sage composed an additional summary of more than fifty, an index chapter of all the narratives with their divisions. (1.1.62)

इदं द्वैपायनः पूर्वं पुत्रमध्यापयच्छुकम्।ततोऽन्येभ्योऽनुरूपेभ्यः शिष्येभ्यः प्रददौ प्रभुः ॥ (बोरि १.१.६३)

Dvaipāyana first taught this to his son Śuka; then, the master imparted it to other worthy disciples. (bori 1.1.63)

षष्टिं शतसहस्राणि चकारान्यां स संहिताम् ॥ (नील १.१.१०५)

He made another saṁhitā (collection) of sixty hundred-thousand (verses). (1.1.105)

त्रिंशच्छतसहस्रं च देवलोके प्रतिष्ठितम्। पित्र्ये पञ्चदश प्रोक्तं गन्धर्वेषु चतुर्दश ॥ (नील १.१.१०६)

Thirty hundred thousand are established in the world of the gods; fifteen are said in the ancestral realm; among the Gandharvas, there are fourteen. (1.1.106)

एकं शतसहस्रं तु मानुषेषु प्रतिष्ठितम् ॥ (नील १.१.१०७)

But among humans, one hundred thousand is established. (nīla 1.1.107)

नारदोऽश्रावयद्देवानसितो देवलः पितृन्।गन्धर्वयक्षरक्षांसि श्रावयामास वै शुकः ॥ (बोरि १.१.६४)

Nārada informed the gods, Sita and Devala informed the ancestors. Śuka indeed caused the gandharvas, yakṣas, and rākṣasas to hear. (bori 1.1.64)

वैशम्पायनविप्रर्षिः श्रावयामास पार्थिवम्। पारिक्षितं महात्मानं नाम्ना तु जनमेजयम् ॥ (कुंभ १.१.१२५)

The brāhmaṇa-sage Vaiśampāyana made the king, the great-souled Janamejaya, the descendant of Parīkṣit, hear [this]. (Kumbha 1.1.125)

अस्मिंस्तु मानुषे लोके वैशम्पायन उक्तवान्। शिष्यो व्यासस्य धर्मात्मा सर्ववेदविदां वरः ॥ (कुंभ १.१.१२६)

But in this human world, Vaiśampāyana, the righteous-souled student of Vyāsa and foremost among all knowers of the Vedas, had spoken. (Kumbha 1.1.126)

एकं शतसहस्रं तु मयोक्तं वै निबोधत ॥ (कुंभ १.१.१२७)

But know that one hundred thousand has indeed been spoken by me. (Kumbha 1.1.127)

दुर्योधनो मन्युमयो महाद्रुमः; स्कन्धः कर्णः शकुनिस्तस्य शाखाः। दुःशासनः पुष्पफले समृद्धे; मूलं राजा धृतराष्ट्रोऽमनीषी ॥ (बोरि १.१.६५)

Duryodhana, formed of wrath, is the great tree; Karṇa is its trunk, Śakuni its branches. Duḥśāsana is the richly blossoming flower and fruit; and the root is King Dhṛtarāṣṭra, devoid of wisdom. (bori 1.1.65)

युधिष्ठिरो धर्ममयो महाद्रुमः स्कन्धोऽर्जुनो भीमसेनोऽस्य शाखाः। माद्रीसुतौ पुष्पफले समृद्धे मूलं कृष्णो ब्रह्म च ब्राह्मणाश्च ॥ (नील १.१.१११)

Yudhiṣṭhira, who embodies dharma, is the great tree; Arjuna is its trunk; Bhīmasena are the branches of this tree; the two sons of Mādrī are its rich flowers and fruits; Kṛṣṇa, along with Brahman and the Brāhmaṇas, is its root. (1.1.111)

पाण्डुर्जित्वा बहून्देशान्बुद्ध्या विक्रमणेन च। अरण्ये मृगयाशीलो न्यवसन्मुनिभिः सह ॥ (नील १.१.११२)

Pāṇḍu, after conquering many lands through intelligence and valor, dwelt in the forest together with sages, being fond of hunting. (1.1.112)

मृगव्यवायनिधनात्कृच्छ्रां प्राप स आपदम्। जन्मप्रभृति पार्थानां तत्राचारविधिक्रमः ॥ (नील १.१.११३)

He suffered a great calamity due to the death of the deer-breeder. From birth onwards, this was the way of conduct and rule among the Pārthas there. (nīla 1.1.113)

स सदस्यैः सहासीनः श्रावयामास भारतम्। कर्मान्तरेषु यज्ञस्य चोद्यमानः पुनः पुनः ॥ (बोरि १.१.६६)

He, seated together with the members of the assembly, caused the Mahābhārata to be recited, again and again being urged during the intervals of the sacrifice. (bori 1.1.66)

विस्तरं कुरुवंशस्य गान्धार्या धर्मशीलताम्। क्षत्तुः प्रज्ञां धृतिं कुन्त्याः सम्यग्द्वैपायनोऽब्रवीत् ॥ (बोरि १.१.६७)

Vyāsa (Dvaipāyana) properly described extensively the Kuru dynasty, the righteousness of Gāndhārī, the wisdom of Vidura, and the steadfastness of Kunti. (BORI 1.1.67)

वासुदेवस्य माहात्म्यं पाण्डवानां च सत्यताम्। दुर्वृत्तं धार्तराष्ट्राणामुक्तवान्भगवानृषिः ॥ (बोरि १.१.६८)

The revered sage told of the greatness of Vāsudeva, the truthfulness of the Pāṇḍavas, and the evil conduct of the sons of Dhṛtarāṣṭra. (bori 1.1.68)

मात्रोरभ्युपपत्तिश्च धर्मोपनिषदं प्रति। धर्मस्य वायोः शक्रस्य देवयोश्च तथाश्विनोः ॥ (बोरि १.१.६९)

With reference to the Dharmopaniṣad, the acceptance of the mother, as well as of Dharma, Vāyu, Śakra, the two gods, and likewise of the Aśvins is stated. (bori 1.1.69)

ततो धर्मोपनिषदं भूत्वा भर्तुः प्रिया पृथा। धर्मानिलेन्द्रांस्ताभिः साऽऽजुहाव सुतवाञ्छया ॥ (कुंभ १.१.१३३)

Then Pṛthā, the beloved of her husband, intent on (the meditation of) Dharma, with the desire to have a son, summoned Dharma, Anila (Wind), and Indra. (Kumbha 1.1.133)

तद्दत्तोपनिषन्माद्री चाश्विनावाजुहाव च। जाताः पार्थास्ततः सर्वे कुन्त्या माद्र्याश्च मन्त्रतः ॥ (कुंभ १.१.१३४)

Mādrī, following what was given (by Kuntī), also invoked the Aśvin twins. Thus, all the sons of Kuntī and Mādrī were born through the mantra. (1.1.134)

तापसैः सह संवृद्धा मातृभ्यां परिरक्षिताः। मेध्यारण्येषु पुण्येषु महतामाश्रमेषु च ॥ (बोरि १.१.७०)

They were raised together with ascetics, protected by their two mothers, in the pure and holy forests and in the hermitages of the great. (1.1.70)

तेषु जातेषु सर्वेषु पाण्डवेषु महात्मसु ॥ (कुंभ १.१.१३५)

Among all those Pāṇḍavas who were born, who were great-souled ones. (1.1.135)

माद्र्या तु सह संगम्य ऋषिशापप्रभावतः। मृतः पाण्डुर्महापुण्ये शतशृङ्गे महागिरौ ॥ (कुंभ १.१.१३६)

But having united with Mādrī, Pāṇḍu died as a result of the sage’s curse, at the very holy Śataśṛṅga, on the great mountain. (Kumbha 1.1.136)

ऋषिभिश्च तदानीता धार्तराष्ट्रान्प्रति स्वयम्। शिशवश्चाभिरूपाश्च जटिला ब्रह्मचारिणः ॥ (बोरि १.१.७१)

Then, by the sages themselves, boys—handsome, with matted hair, practicing celibacy—were brought to the sons of Dhṛtarāṣṭra. (bori 1.1.71)

पुत्राश्च भ्रातरश्चेमे शिष्याश्च सुहृदश्च वः। पाण्डवा एत इत्युक्त्वा मुनयोऽन्तर्हितास्ततः ॥ (बोरि १.१.७२)

Having said, "These sons, brothers, disciples, and friends of yours are the Pāṇḍavas," the sages then became invisible. (1.1.72)

तांस्तैर्निवेदितान्दृष्ट्वा पाण्डवान्कौरवास्तदा। शिष्टाश्च वर्णाः पौरा ये ते हर्षाच्चुक्रुशुर्भृशम् ॥ (बोरि १.१.७३)

Then, when the Kauravas saw the Pāṇḍavas reported by them, the respected ones, classes, and citizens—those people—cried out exceedingly with joy. (bori 1.1.73)

आहुः केचिन्न तस्यैते तस्यैत इति चापरे। यदा चिरमृतः पाण्डुः कथं तस्येति चापरे ॥ (बोरि १.१.७४)

Some have said "these are not his"; others (have said) "they are his"; and still others have said, since Pāṇḍu has long been dead, how can they be his? (bori 1.1.74)

स्वागतं सर्वथा दिष्ट्या पाण्डोः पश्याम सन्ततिम्। उच्यतां स्वागतमिति वाचोऽश्रूयन्त सर्वशः ॥ (बोरि १.१.७५)

Entirely welcome! By good fortune, we see the lineage of Pāṇḍu. Everywhere voices saying "welcome" were heard. (bori 1.1.75)

तस्मिन्नुपरते शब्दे दिशः सर्वा विनादयन्। अन्तर्हितानां भूतानां निस्वनस्तुमुलोऽभवत् ॥ (बोरि १.१.७६)

When that sound ceased, all directions resounded, and a loud reverberation arose from the vanished beings. (bori 1.1.76)

पुष्पवृष्टिः शुभा गन्धाः शङ्खदुन्दुभिनिस्वनाः। आसन्प्रवेशे पार्थानां तदद्भुतमिवाभवत् ॥ (बोरि १.१.७७)

There was a shower of flowers, auspicious fragrances, and the blaring of conches and kettledrums at the entry of the Pārthas; it seemed as if it was a marvel. (bori 1.1.77)

तत्प्रीत्या चैव सर्वेषां पौराणां हर्षसम्भवः। शब्द आसीन्महांस्तत्र दिवस्पृक्कीर्तिवर्धनः ॥ (बोरि १.१.७८)

Indeed, from that satisfaction, all the citizens experienced the rise of joy; a great sound arose there, reaching up to the sky and increasing their fame. (bori 1.1.78)

तेऽप्यधीत्याखिलान्वेदाञ्शास्त्राणि विविधानि च। न्यवसन्पाण्डवास्तत्र पूजिता अकुतोभयाः ॥ (बोरि १.१.७९)

The Pāṇḍavas too, after studying all the Vedas and various śāstras, lived there, honored and fearless. (1.1.79)

युधिष्ठिरस्य शौचेन प्रीताः प्रकृतयोऽभवन्। धृत्या च भीमसेनस्य विक्रमेणार्जुनस्य च ॥ (बोरि १.१.८०)

The people were pleased with Yudhiṣṭhira's purity, with Bhīmasena's steadfastness, and with Arjuna's valor. (bori 1.1.80)

गुरुशुश्रूषया कुन्त्या यमयोर्विनयेन च। तुतोष लोकः सकलस्तेषां शौर्यगुणेन च ॥ (बोरि १.१.८१)

All people were pleased by their service to the teacher, by Kuntī, by the humility of the two Yamas, and by their quality of valor. (bori 1.1.81)

समवाये ततो राज्ञां कन्यां भर्तृस्वयंवराम्।प्राप्तवानर्जुनः कृष्णां कृत्वा कर्म सुदुष्करम् ॥ (बोरि १.१.८२)

Then, in the assembly of kings, Arjuna obtained Kṛṣṇā, the maiden of self-choice, having accomplished a deed that was very difficult. (bori 1.1.82)

ततः प्रभृति लोकेऽस्मिन्पूज्यः सर्वधनुष्मताम्।आदित्य इव दुष्प्रेक्ष्यः समरेष्वपि चाभवत् ॥ (बोरि १.१.८३)

From then on, in this world, he became honored among all bowmen, and, like the sun, was also difficult to look upon even in battle. (1.1.83)

स सर्वान्पार्थिवाञ्जित्वा सर्वांश्च महतो गणान्।आजहारार्जुनो राज्ञे राजसूयं महाक्रतुम् ॥ (बोरि १.१.८४)

Arjuna, after conquering all the kings and their mighty hosts, brought the Rājasūya great sacrifice to the king. (bori 1.1.84)

अन्नवान्दक्षिणावांश्च सर्वैः समुदितो गुणैः।युधिष्ठिरेण सम्प्राप्तो राजसूयो महाक्रतुः ॥ (बोरि १.१.८५)

The great Rājasūya sacrifice, rich in food, gifts, and all virtues, was performed by Yudhiṣṭhira. (1.1.85)

सुनयाद्वासुदेवस्य भीमार्जुनबलेन च।घातयित्वा जरासन्धं चैद्यं च बलगर्वितम् ॥ (बोरि १.१.८६)

By wise policy and with the aid of Vāsudeva's two sons, and by the strength of Bhīma and Arjuna, he caused Jarāsandha and the proud Cedi king to be slain. (bori 1.1.86)

दुर्योधनमुपागच्छन्नर्हणानि ततस्ततः।मणिकाञ्चनरत्नानि गोहस्त्यश्वधनानि च ॥ (बोरि १.१.८७)

He approached Duryodhana, bringing worthy gifts from all around—jewels, gold, precious stones, cows, elephants, horses, and other treasures. (bori 1.1.87)

विचित्राणि च वासांसि प्रावारावरणानि च। कम्बलाजिनरत्नानि राङ्कवास्तरणानि च ॥ (नील १.१.१३३)

Wondrous garments, cloaks and coverings, blankets, animal skins, jewels, rugs and spreads.

समृद्धां तां तथा दृष्ट्वा पाण्डवानां तदा श्रियम्।ईर्ष्यासमुत्थः सुमहांस्तस्य मन्युरजायत ॥ (बोरि १.१.८८)

When he saw such prosperity of the Pāṇḍavas, a very great anger, born of envy, arose in him. (1.1.88)

विमानप्रतिमां चापि मयेन सुकृतां सभाम्।पाण्डवानामुपहृतां स दृष्ट्वा पर्यतप्यत ॥ (बोरि १.१.८९)

Seeing the splendid assembly-hall, resembling an aerial chariot, well built by Maya and presented to the Pāṇḍavas, he was tormented. (bori 1.1.89)

यत्रावहसितश्चासीत्प्रस्कन्दन्निव सम्भ्रमात्।प्रत्यक्षं वासुदेवस्य भीमेनानभिजातवत् ॥ (बोरि १.१.९०)

Where laughter arose and he seemed to leap up in confusion, directly in the presence of Vāsudeva, as if Bhīma was unaccustomed to it. (bori 1.1.90)

स भोगान्विविधान्भुञ्जन्रत्नानि विविधानि च। कथितो धृतराष्ट्रस्य विवर्णो हरिणः कृशः ॥ (बोरि १.१.९१)

He, enjoying many kinds of pleasures and jewels, is described as Dhritarashtra's pale and emaciated deer. (1.1.91)

अन्वजानात्ततो द्यूतं धृतराष्ट्रः सुतप्रियः। तच्छ्रुत्वा वासुदेवस्य कोपः समभवन्महान् ॥ (बोरि १.१.९२)

Dhṛtarāṣṭra, fond of his son, then consented to the dice game. Upon hearing that, great anger arose in Vāsudeva. (1.1.92)

नातिप्रीतमनाः च आसीत् विवादांश् च अन्वमोदत। द्यूतादीन् नयान् घोरान् प्रवृद्धांश् च अपि उपैक्षत ॥ (बोरि १.१.९३)

He was not very pleased at heart and did not approve of disputes; terrible and much-increased policies concerning dice and similar matters, he also overlooked. (bori 1.1.93)

निरस्य विदुरं द्रोणं भीष्मं शारद्वतं कृपम्। विग्रहे तुमुले तस्मिन् अहन् क्षत्रं परस्परम् ॥ (बोरि १.१.९४)

Having set aside Vidura, Droṇa, Bhīṣma, Śāradvata (Kripa), in that great tumultuous battle, the kṣatriya warriors killed each other. (bori 1.1.94)

जयत्सु पाण्डुपुत्रेषु श्रुत्वा सुमहदप्रियम्। दुर्योधनमतं ज्ञात्वा कर्णस्य शकुनेः तथा ॥ (बोरि १.१.९५)

Having heard very grievous news among the victorious sons of Pāṇḍu, and having understood the intention of Duryodhana as well as of Karṇa and Śakuni. (bori 1.1.95)

धृतराष्ट्रः चिरं ध्यात्वा सञ्जयं वाक्यम् अब्रवीत् ॥ (बोरि १.१.९५)

Dhṛtarāṣṭra, having meditated for a long time, spoke these words to Sañjaya. (bori 1.1.95)

शृणु सञ्जय मे सर्वं न मेऽसूयितुमर्हसि। श्रुतवानसि मेधावी बुद्धिमान्प्राज्ञसंमतः ॥ (बोरि १.१.९६)

Listen, Sañjaya, to all I say; you ought not be envious of me. You are learned, intelligent, wise, and approved by the wise. (bori 1.1.96)

न विग्रहे मम मतिः न च प्रीये कुरुक्षये। न मे विशेषः पुत्रेषु स्वेषु पाण्डुसुतेषु च ॥ (बोरि १.१.९७)

My mind is not set on conflict, nor am I pleased by the destruction of the Kurus. There is no distinction for me between my own sons and the sons of Pandu. (1.1.97)

वृद्धं मामभ्यसूयन्ति पुत्रा मन्यु-परायणाः। अहं तु अचक्षुः कार्पण्यात् पुत्र-प्रीत्याः सहामि तत् ॥ (बोरि १.१.९८)

My sons, given to anger, envy me in my old age; but I, blind, out of my misery and affection for my sons, endure that. (bori 1.1.98)

मुह्यन्तं च अनुमुह्यामि दुर्योधनम् अचेतनम् ॥ (बोरि १.१.९८)

And I also cause Duryodhana, who is unconscious and deluded, to be deluded. (bori 1.1.98)

राजसूये श्रियं दृष्ट्वा पाण्डवस्य महौजसः। तच्च अवहसनं प्राप्य सभारोहणदर्शने ॥ (बोरि १.१.९९)

During the rājasūya sacrifice, having witnessed the splendour of the mighty Pāṇḍava and having experienced that mockery at the time of the assembly entrance. (bori 1.1.99)

अमर्षितः स्वयं जेतुं अशक्तः पाण्डवान् रणे। निरुत्साहश्च सम्प्राप्तुं श्रियम् अक्षत्रियः यथा ॥ (बोरि १.१.१००)

Angered and himself unable to conquer the Pāṇḍavas in battle, lacking spirit to win prosperity, he is like someone who is not a kṣatriya. (bori 1.1.100)

गान्धारराजसहितः छद्मद्यूतम् अमन्त्रयत् ॥ (बोरि १.१.१००)

He arranged the deceptive dice-game together with the king of Gandhāra. (bori 1.1.100)

तत्र यद्यत् यथा ज्ञातं मया सञ्जय तत् शृणु। श्रुत्वा हि मम वाक्यानि बुद्ध्या युक्तानि तत्त्वतः ॥ (बोरि १.१.१०१)

O Sañjaya, whatever I have known there, as it is, listen to that. Having heard my words, which are united with intellect and in accordance with reality.

ततः ज्ञास्यसि मां सौते प्रज्ञा-चक्षुषम् इति उक्तम् ॥ (बोरि १.१.१०१)

Then, O son of Sūta, it was said, "Thus you will know me with the eye of wisdom." (bori 1.1.101)

यदा अश्रौषम् धनुः आयम्य चित्रम्; विद्धम् लक्ष्यं पातितम् वै पृथिव्याम्। कृष्णां हृतां पश्यतां सर्वराज्ञाम्; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१०२)

When I heard that the wonderful bow had been strung, the target pierced and fallen indeed upon the earth; when Kṛṣṇā was carried off while all the kings watched—then, O Sañjaya, I did not hope for victory. (1.1.102)

यदा अश्रौषम् द्वारकायां सुभद्रां; प्रसह्य ऊढां माधवीम् अर्जुनेन। इन्द्रप्रस्थं वृष्णिवीरौ च यातौ; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१०३)

O Sañjaya, when I heard in Dvārakā that Subhadrā, the sister of Mādhava, had been forcibly carried away by Arjuna and that the two Vṛṣṇi heroes had gone to Indraprastha, I no longer hoped for victory. (1.1.103)

यदा अश्रौषम् देवराजम् प्रवृष्टम्; शरैः दिव्यैः वारितं च अर्जुनेन। अग्निम् तथा तर्पितं खाण्डवे च; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१०४)

When I heard that the king of the gods, Indra, was raining but was repelled by Arjuna's divine arrows, and that the fire was also satisfied in Khāṇḍava, then, O Sañjaya, I no longer hoped for victory. (bori 1.1.104)

यदाऽश्रौषं जातुषाद्वेश्मनस्तान्मुक्तान्पार्थान्पञ्च कुन्त्या समेतान्। युक्तं चैषां विदुरं स्वार्थसिद्धौ तदा नाशंसे विजयाय सञ्जय ॥ (नील १.१.१५३)

O Sañjaya, when I heard that the five Pāṇḍavas, together with Kuntī, had escaped from the lac house and that Vidura was engaged for their own benefit, then I no longer hoped for victory. (1.1.153)

यदाऽश्रौषं द्रौपदीं रङ्गमध्ये लक्ष्यं भित्त्वा निर्जितामर्जुनेन। शूरान्पञ्चालान्पाण्डवेयांश्च युक्तांस्तदा नाशंसे विजयाय सञ्जय ॥ (नील १.१.१५४)

When I heard that Draupadī, in the center of the arena after Arjuna had pierced and won the target, was united with the heroic Pañcālas and the Pāṇḍavas, then, O Sañjaya, I no longer hoped for victory. (1.1.154)

यदाऽश्रौषं मागधानां वरिष्ठं जरासन्धं क्षत्रमध्ये ज्वलन्तम्। दोर्भ्यां हतं भीमसेनेन गत्वा तदा नाशंसे विजयाय सञ्जय ॥ (नील १.१.१५५)

O Sañjaya, when I heard that Jarāsandha, the foremost among the Magadhas, distinguished among the kṣatriyas, was slain by Bhīmasena with his arms after going (there), then I no longer hoped for victory. (1.1.155)

यदाऽश्रौषं दिग्जये पाण्डुपुत्रैर्वशीकृतान्भूमिपालान्प्रसह्य। महाक्रतुं राजसूयं कृतं च तदा नाशंसे विजयाय सञ्जय ॥ (नील १.१.१५६)

O Sañjaya, when I heard that, in the conquest of directions, the sons of Pāṇḍu had subdued kings by force and had performed the great Rājasūya sacrifice, then I lost hope of victory. (1.1.156)

यदा अश्रौषम् हृत-राज्यम् युधिष्ठिरम्; पराजितम् सौबलेन अक्षवत्याम्। अन्वागतं भ्रातृभिः अप्रमेयैः; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१०५)

O Sanjaya, when I heard that Yudhishthira, deprived of his kingdom and defeated by Shakuni (Saubala) in the dice-game, followed by his incomparable brothers, then I no longer hoped for victory. (bori 1.1.105)

यदा अश्रौषम् द्रौपदीम् अश्रु-कण्ठीम्; सभाम् नीताम् दुःखिताम् एक-वस्त्राम्। रजस्वलाम् नाथवतीम् अनाथवत्; तदा न अशंसे विजयाय सञ्जय ॥ (बोरि १.१.१०६)

When I heard that Draupadī, weeping, was led to the assembly in affliction, dressed in a single garment, while menstruating, with a husband yet as if abandoned, then, O Sañjaya, I did not wish for your victory. (1.1.106)

यदाऽश्रौषं वाससां तत्र राशिं समाक्षिपत्कितवो मन्दबुद्धिः। दुःशासनो गतवान्नैव चान्तं तदा नाशंसे विजयाय सञ्जय ॥ (नील १.१.१५८)

O Sañjaya, when I heard that the gambler of dull mind had scattered the heap of garments there, and that Duḥśāsana had gone to such extremes, at that time I no longer hoped for victory. (1.1.158)

यदा अश्रौषम् विविधाः तात चेष्टाः; धर्मात्मनां प्रस्थितानां वनाय। ज्येष्ठ-प्रीत्या क्लिश्यतां पाण्डवानां; तदा न अशंसे विजयाय सञ्जय ॥ (बोरि १.१.१०७)

When I heard, O father, of the various actions of the righteous Pāṇḍavas, who had set out for the forest and who were suffering, shown affection by their elder, then, O Sañjaya, I no longer hoped for victory. (bori 1.1.107)

यदा अश्रौषम् स्नातकानां सहस्रैः; अन्वागतं धर्मराजं वनस्थम्। भिक्षा-भुजां ब्राह्मणानां महात्मनाम्; तदा न अशंसे विजयाय सञ्जय ॥ (बोरि १.१.१०८)

When I heard that Dharmarāja, accompanied by thousands of graduates and surrounded by great-souled brāhmaṇas who lived on alms in the forest, from that moment I did not hope for victory, O Sañjaya. (1.1.108)

यदाऽश्रौषं वनवासेन पार्थान्समागतान्महर्षिभिः पुराणैः। उपास्यमानान्सगणैर्जातसख्यांस्तदा नाशंसे विजयाय संजर्य ॥ (कुंभ १.१.१८४)

When I heard that the sons of Pṛthā, during their forest exile, had met with ancient great sages, were being worshipped by them and their followers, and had formed new friendships there, from then I did not hope for victory in battle. (Kumbha 1.1.184)

यदा अश्रौषम् अर्जुनः देव-देवम्; किरात-रूपम् त्र्यम्बकम् तोष्य युद्धे। अवाप तत् पाशुपतं महास्त्रं; तदा न अशंसे विजयाय सञ्जय ॥ (बोरि १.१.१०९)

O Sañjaya, when I heard that Arjuna pleased the god of gods, Śiva, who had taken the form of a hunter, in battle and obtained that powerful Pāśupata weapon, then I no longer hoped for victory. (bori 1.1.109)

यदा अश्रौषम् त्रिदिवस्थम् धनञ्जयम्; शक्रात् साक्षात् दिव्यमस्त्रं यथावत्। अधीयानं शंसितं सत्यसन्धम्; तदा न अशंसे विजयाय सञ्जय ॥ (बोरि १.१.११०)

When I heard that Dhanañjaya, while staying in heaven, was receiving from Śakra himself the divine weapon in the proper way, studying, praised for his truthfulness, then, Sañjaya, I did not hope for victory. (bori 1.1.110)

यदाऽश्रोषं कालकेयास्ततस्ते पौलोमानो वरदानाच्च दृप्ताः। देवैरजेया निर्जिताश्चार्जुनेन तदा नाशंसे विजयाय सञ्जय ॥ (नील १.१.१६४)

Sañjaya, when I heard that the Kālakeyas, and then those Pauloma demons, made proud by boons, though invincible to the gods, were defeated by Arjuna, at that time I did not expect victory.

यदाऽश्रौषमसुराणां वधार्थे किरीटिनं यान्तममित्रकर्शनम्। कृतार्थं चाप्यागतं शक्रलोकात्तदा नाशंसे विजयाय सञ्जय ॥ (नील १.१.१६५)

O Sañjaya, when I heard that the crowned one, destroyer of enemies, had gone to kill the asuras and, having accomplished his purpose, had returned from Indra's world, then I had no hope for victory. (1.1.165)

यदाऽश्रौषं तीर्थयात्राप्रवृत्तं पाण्डोः सुतं सहितं लोमशेन। बृहदश्वादक्षहृदयं च प्राप्तं तदा नाशंसे विजयाय संजय ॥ (कुंभ १.१.१८८)

O Sañjaya, when I heard that the son of Pāṇḍu had set out on pilgrimage together with Lomaśa and had obtained the secret of dice from Bṛhadaśva, at that time I did not expect victory. (1.1.188)

यदाश्रौषं वैश्रवणेन सार्धं; समागतं भीममन्यांश्च पार्थान्। तस्मिन् देशे मानुषाणामगम्ये; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१११)

When I heard that Bhīma and the other sons of Pṛthā had assembled together with Vaiśravaṇa in a place inaccessible to humans, then, O Sañjaya, I did not hope for victory. (bori 1.1.111)

यदाश्रौषं घोषयात्रागतानां; बन्धं गन्धर्वैः मोक्षणं च अर्जुनेन। स्वेषां सुतानां कर्णबुद्धौ रतानां; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.११२)

When I heard of the capture of those who went on the cattle expedition by the gandharvas and their release by Arjuna, and that our sons were devoted to Karṇa’s counsel, then, O Sañjaya, I no longer hoped for victory. (BORI 1.1.112)

यदाश्रौषं यक्षरूपेण धर्मं; समागतं धर्मराजेन सूत। प्रश्नानुक्तान्विब्रुवन्तं च सम्यक्; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.११३)

O Sañjaya, when I heard that Dharmarāja, in the form of a yakṣa, had come and was properly answering the questions, then I did not hope for victory.

यदाऽश्रौषं न विदुर्मामकास्तान् प्रच्छन्नरूपान्वसतः पाण्डवेयान्। विराटराष्ट्रे सह कृष्णया च तदा नाशंसे विजयाय सञ्जय ॥ (नील १.१.१६९)

When I heard that my people were unaware of the Pāṇḍavas living in disguise, together with Kṛṣṇā, in the kingdom of Virāṭa, then I no longer hoped for victory, O Sañjaya. (1.1.169)

यदाऽश्रौषं कीचकानां वरिष्ठं निषूदितं भ्रातृशतेन सार्धम्। द्रौपद्यर्थे भीमसेनेन सङ्ख्ये तदा नाशंसे विजयाय संजय ॥ (कुंभ १.१.१९३)

O Sañjaya, when I heard that Bhīmasena had slain the chief of the Kīcakas along with his hundred brothers for Draupadī's sake in the assembly, I then anticipated victory. (1.1.193)

यदाश्रौषं मामकानां वरिष्ठान्; धनञ्जयेनैकरथेन भग्नान्। विराटराष्ट्रे वसता महात्मना; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.११४)

O Sañjaya, when I heard that the foremost of my men had been defeated by Dhananjaya alone, with his single chariot, while he dwelt in the kingdom of Virata, I lost my hopes for victory. (1.1.114)

यदाश्रौषं सत्कृतां मत्स्यराज्ञा; सुतां दत्ताम् उत्तराम् अर्जुनाय। तां च अर्जुनः प्रत्यगृह्णात् सुतार्थे; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.११५)

When I heard that the king of the Matsyas had, as an honor, given his daughter Uttarā to Arjuna, and that Arjuna accepted her for the sake of his son, then I no longer hoped for victory, O Sañjaya. (bori 1.1.115)

यदाश्रौषं निर्जितस्य अधनस्य; प्रव्राजितस्य स्वजनात् प्रच्युतस्य। अक्षौहिणीः सप्त युधिष्ठिरस्य; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.११६)

O Sañjaya, when I heard that Yudhiṣṭhira—who was defeated, impoverished, exiled, and cast out from his own kinsmen—had seven akṣauhiṇī armies, then I did not hope for victory. (bori 1.1.116)

यदाश्रौषं नरनारायणौ तौ; कृष्णार्जुनौ वदतः नारदस्य। अहं द्रष्टा ब्रह्मलोके सदा इति; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.११७)

When I heard Nārada refer to those two, Nara and Nārāyaṇa, as Kṛṣṇa and Arjuna, I, who am always the seer in Brahma-loka, did not then predict victory, O Sañjaya. (1.1.117)

यदाश्रौषं माधवं वासुदेवं; सर्वात्मना पाण्डवार्थे निविष्टम्। यस्य इमां गां विक्रमम् एकम् आहु; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.११८)

When I heard that Mādhava (Krishna), Vāsudeva, was wholly dedicated to the cause of the Pāṇḍavas and whose single act of valor was thus described, then, O Sañjaya, I no longer hoped for victory. (bori 1.1.118)

यदाऽश्रौषं लोकहिताय कृष्णं शमार्थिनमुपयातं कुरूणाम्। शमं कुर्वाणमकृतार्थं च यातं तदा नाशंसे विजयाय सञ्जय ॥ (नील १.१.१७५)

When I heard, Sanjaya, that Kṛṣṇa had come to the Kurus for the welfare of the world, seeking peace, but departed after making peace unsuccessfully, I no longer expected victory. (1.1.175)

यदाश्रौषं कर्ण-दुर्योधनाभ्यां; बुद्धिं कृतां निग्रहे केशवस्य। तं च आत्मानं बहुधा दर्शयानं; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.११९)

When I heard that Karṇa and Duryodhana had made a plan to restrain Keśava, and saw him manifesting himself in many forms, then I did not hope for victory, O Sañjaya. (bori 1.1.119)

यदाश्रौषं वासुदेवे प्रयाते; रथस्य एकाम् अग्रतः तिष्ठमानाम्। आर्तां पृथां सान्त्वितां केशवेन; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१२०)

O Sañjaya, when I heard, after Vāsudeva departed, that Keśava had consoled the distressed Pṛthā standing in front of the chariot, then I lost all hope for victory. (bori 1.1.120)

यदाश्रौषं मन्त्रिणं वासुदेवं; तथा भीष्मं शान्तनवं च तेषाम्। भारद्वाजं च आऽशिषः अनुब्रुवाणं; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१२१)

When I heard Vasudeva, the minister, Bhishma, son of Shantanu, and among them Bharadvaja uttering auspicious blessings, then I did not expect victory, O Sanjaya. (1.1.121)

यदाश्रौषं कर्ण उवाच भीष्मं; न अहं योत्स्ये युध्यमाने त्वयि इति। हित्वा सेनाम् अपचक्राम चैव; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१२२)

When I heard Karna say to Bhishma, "I will not fight while you are engaged in combat," and when he left the army and withdrew, then, O Sañjaya, I no longer hoped for victory. (1.1.122)

यदाश्रौषं वासुदेव-अर्जुनौ तौ; तथा धनुः गाण्डिवम् अप्रमेयम्। त्रीणि उग्रवीर्याणि समागतानि; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१२३)

O Sañjaya, when I heard that Vasudeva, Arjuna, and also the overpowering bow Gandiva—these three forces of great power—had come together, then I did not expect victory. (bori 1.1.123)

यदाश्रौषं कश्मलेन अभिपन्ने; रथ-उपस्थे सीदमाने अर्जुने वै। कृष्णं लोकान् दर्शयानं शरीरे; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१२४)

When I heard that Arjuna, overcome by faintness and collapsing in the chariot-seat, while Kṛṣṇa showed the worlds in his body, then, O Sañjaya, I did not expect a victory. (1.1.124)

यदाश्रौषं भीष्मम् अमित्रकर्शनं; निघ्नन्तम् आजावयुतं रथानाम्। नैषां कश्चित् वध्यते दृश्य-रूपः; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१२५)

When I heard that Bhishma, destroyer of enemies, was slaying charioteers by the thousand at a time, and yet not one of these was visibly slain, then, O Sanjaya, I lost hope of victory. (bori 1.1.125)

यदाऽश्रौषं चापगेयेन सङ्ख्ये स्वयं मृत्युं विहितं धार्मिकेण। तच्चाकार्षुः पाण्डवेयाः प्रहृष्टास्तदा नाशंसे विजयाय सञ्जय ॥ (नील १.१.१८३)

O Sañjaya, when I heard in battle that the son of Apagā, by his own act, had ordained his own death, and that the Pāṇḍavas joyfully did (that deed), I did not hope for victory. (1.1.183)

यदाश्रौषं भीष्मम् अत्यन्त-शूरं; हतं पार्थेन आहवेषु अप्रधृष्यम्। शिखण्डिनं पुरतः स्थापयित्वा; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१२६)

When I heard, Sañjaya, that Bhīṣma—who was extremely heroic and unassailable in battle—had been slain by Pārtha after placing Śikhaṇḍin in front, then I had no hope for victory. (1.1.126)

यदाश्रौषं शरतल्पे शयानं; वृद्धं वीरं सादितं चित्रपुङ्खैः। भीष्मं कृत्वा सोमकान् अल्पशेषान्; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१२७)

When I heard, Sañjaya, that Bhīṣma—the aged hero—was lying on a bed of arrows, struck down by variegated-feathered shafts, having left the Somakas with few survivors, at that time I did not hope for victory. (bori 1.1.127)

यदाश्रौषं शान्तनवे शयाने; पानीयार्थे चोदितेन अर्जुनेन। भूमिं भित्त्वा तर्पितं तत्र भीष्मं; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१२८)

When I heard that Bhīṣma, Śāntanu's son, lying (on the bed of arrows), was gratified with water brought by Arjuna who pierced the earth, then, O Sañjaya, I did not expect victory. (1.1.128)

यदाश्रौषं शुक्र-सूर्यौ च युक्तौ; कौन्तेयानाम् अनुलोमौ जयाय। नित्यं च अस्मान् श्वापदाः व्याभषन्त; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१२९)

When I heard that Venus and the Sun were together, which boded well for the victory of the sons of Kuntī, and that beasts of prey were constantly howling at us, then I did not hope for victory, O Sañjaya. (1.1.129)

यदा द्रोणः विविधान् अस्त्रमार्गान्; विदर्शयन् समरे चित्रयोधी। न पाण्डवान् श्रेष्ठतमान् निहन्ति; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१३०)

O Sañjaya, when Droṇa, though displaying various ways of weapons in the battle as a master warrior, does not slay the foremost of the Pāṇḍavas, then I do not expect victory. (bori 1.1.130)

यदाश्रौषं च अस्मदीयान् महारथान्; व्यवस्थितान् अर्जुनस्य अन्तकाय। संशप्तकान् निहतान् अर्जुनेन; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१३१)

O Sañjaya, when I heard that our great warriors, the Saṃśaptakas who had been arrayed to destroy Arjuna, were slain by Arjuna, then I no longer hoped for victory. (bori 1.1.131)

यदाश्रौषं व्यूहम् अभेद्यम् अन्यैः; भारद्वाजेन आत्त-शस्त्रेण गुप्तम्। भित्त्वा सौभद्रं वीरम् एकं प्रविष्टं; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१३२)

When I heard that the formation, impenetrable by others and protected by Bhāradvāja armed with weapons, was penetrated and that Abhimanyu, the heroic son of Subhadrā, had entered alone, then, Sañjaya, I did not expect victory. (1.1.132)

यदा अभिमन्युं परिवार्य बालं; सर्वे हत्वा हृष्ट-रूपा बभूवुः। महारथाः पार्थम् अशक्नुवन्त; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१३३)

When all the great chariot-warriors surrounded Abhimanyu, the boy, and having killed him became joyful, yet they could not overcome Pārtha; then, Sañjaya, I no longer hoped for victory. (bori 1.1.133)

यदाश्रौषं अभिमन्युं निहत्य; हर्षात् मूढान् क्रोशतः धार्तराष्ट्रान्। क्रोधं मुक्तं सैन्धवे च अर्जुनेन; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१३४)

O Sañjaya, when I heard that Abhimanyu was killed and the deluded sons of Dhṛtarāṣṭra were crying aloud with joy, and that Arjuna had released his anger upon the son of Sindhu, then I no longer hoped for victory. (bori 1.1.134)

यदाश्रौषं सैन्धव-अर्थे प्रतिज्ञाम्; प्रतिज्ञाताम् तद्वधाय अर्जुनेन। सत्याम् निस्तीर्णाम् शत्रु-मध्ये च तेन; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१३५)

When I heard Arjuna's vow, made for the sake of slaying the Sindhu prince; and that vow was truly fulfilled by him amid the enemy ranks, from that moment I no longer hoped for victory, O Sañjaya. (bori 1.1.135)

यदाश्रौषं श्रान्त-हये धनञ्जये; मुक्त्वा हयान् पाययित्वा उपवृत्तान्। पुनः युक्त्वा वासुदेवं प्रयातं; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१३६)

When I heard that Dhanañjaya, with tired horses, had released the horses, made them drink water and returned, and then Vāsudeva (Krishna) yoking them again set out, at that moment, O Sañjaya, I no longer hoped for victory. (1.1.136)

यदाश्रौषं वाहनेषु आश्वसत्सु; रथ-उपस्थे तिष्ठता गाण्डिवेन। सर्वान् योधान् वारितान् अर्जुनेन; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१३७)

When I heard that, while the vehicles were at rest, Arjuna was standing on the chariot-seat with the Gāṇḍīva bow and repelling all the warriors, then, Sañjaya, I no longer hoped for victory. (1.1.137)

यदाश्रौषं नागबलैः दुरुत्सहं; द्रोण-आनीकं युयुधानं प्रमथ्य। यातं वार्ष्णेयं यत्र तौ कृष्ण-पार्थौ; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१३८)

When I heard that Yuyudhana, aided by mighty elephant forces and breaking the formidable Drona division, had gone to the place where Kṛṣṇa and Arjuna were, then, O Sañjaya, I no longer hoped for victory. (1.1.138)

यदाश्रौषं कर्णम् आसाद्य मुक्तं; वधात् भीमं कुत्सयित्वा वचोभिः। धनुष्कोट्या तुद्य कर्णेन वीरं; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१३९)

O Sañjaya, when I heard that Karṇa approached and, after slaying Bhīma and reviling him with words, struck the hero with the end of his bow, then I did not expect victory. (bori 1.1.139)

यदा द्रोणः कृतवर्मा कृपश्च; कर्णः द्रौणिः मद्रराजश्च शूरः। अमर्षयन् सैन्धवं वध्यमानं; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१४०)

O Sañjaya, when Droṇa, Kṛtavarmā, Kṛpa, Karṇa, Aśvatthāman, and the heroic king of Madra did not tolerate Jayadratha being killed, then I did not expect victory. (1.1.140)

यदाश्रौषं देवराजेन दत्तां; दिव्यां शक्तिं व्यंसितां माधवेन। घटोत्कचे राक्षसे घोररूपे; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१४१)

When I heard that the divine spear given by Indra, which Mādhava destroyed in Ghaṭotkaca, the terrible rākṣasa, then, O Sañjaya, I lost hope for victory. (1.1.141)

यदाश्रौषं कर्ण-घटोत्कचाभ्याम्; युद्धे मुक्तां सूतपुत्रेण शक्तिम्। यया वध्यः समरे सव्यसाची; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१४२)

When I heard that in battle the śakti weapon was discharged by the son of the charioteer (Karṇa) at Ghaṭotkaca—a weapon by which the ambidextrous one (Arjuna) was to be slain in battle—then, O Sañjaya, I did not hope for victory. (1.1.142)

यदाश्रौषं द्रोणम् आचार्यम् एकं; धृष्टद्युम्नेन अति-क्रम्य धर्मम्। रथ-उपस्थे प्रायगतं विशस्तं; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१४३)

When I heard that Droṇa, the teacher, was alone and, with dharma transgressed by Dhṛṣṭadyumna, was slain as he lay near death on the chariot's platform, then I no longer hoped for victory, O Sañjaya. (1.1.143)

यदाश्रौषं द्रौणिना द्वैरथस्थं; माद्रीपुत्रं नकुलं लोकमध्ये। समं युद्धे पाण्डवं युध्यमानं; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१४४)

O Sañjaya, when I heard that the Mādrī’s son Nakula, the Pāṇḍava, was fighting Ashvatthāma, the son of Droṇa, in single combat in the midst of the people, I no longer hoped for victory. (bori 1.1.144)

यदा द्रोणे निहते द्रोणपुत्रः; नारायणं दिव्यमस्त्रं विकुर्वन्। नैषां अन्तं गतवान् पाण्डवानां; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१४५)

When Droṇa was killed, and his son (Aśvatthāman) prepared the powerful Nārāyaṇa weapon, yet did not bring about the destruction of the Pāṇḍavas, at that time, O Sañjaya, I no longer expected victory. (1.1.145)

यदाऽश्रौषं भीमसेनेन पीतं रक्तं भ्रातुर्युधि दुःशासनस्य। निवारितं नान्यतमेन भीमं तदा नाशंसे विजयाय सञ्जय ॥ (नील १.१.२०४)

O Sañjaya, when I heard that Bhīmasena had drunk the blood of his brother Duḥśāsana in battle, and that no one had restrained Bhīma, then I no longer hoped for victory. (1.1.204)

यदाश्रौषं कर्णम् अत्यन्त-शूरं; हतं पार्थेन आहवेषु अप्रधृष्यम्। तस्मिन् भ्रातृणां विग्रहे देवगुह्ये; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१४६)

O Sañjaya, when I heard that Karna, the extremely brave and unconquerable one, was slain by Arjuna in those battles, in that divine and secret conflict of the brothers, then I no longer hoped for victory. (bori 1.1.146)

यदाश्रौषं द्रोणपुत्रं कृपं च; दुःशासनं कृतवर्माणम् उग्रम्। युधिष्ठिरं शून्यम् अधर्षयन्तम्; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१४७)

O Sañjaya, when I heard that Droṇa's son, Kṛpa, Duḥśāsana, and the fierce Kṛtavarman were assailing the lone Yudhiṣṭhira, then I did not expect victory. (BORI 1.1.147)

यदाश्रौषं निहतम् मद्रराजं; रणे शूरं धर्मराजेन सूत। सदा सङ्ग्रामे स्पर्धते यः स कृष्णं; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१४८)

When I heard that the brave king of Madra had been slain in battle by Dharmarāja, O charioteer, seeing that the one who always competed with Kṛṣṇa in battle is gone, I lost hope for victory, Sañjaya. (bori 1.1.148)

यदाश्रौषं कलह-द्यूत-मूलं; माया-बलं सौबलं पाण्डवेन। हतम् सङ्ग्रामे सहदेवेन पापम्; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१४९)

O Sañjaya, when I heard that the deceitful and powerful son of Subala—rooted in quarrel and gambling, the wicked one—was killed in battle by Sahadeva, then I hoped for victory. (bori 1.1.149)

यदाश्रौषं श्रान्तम् एकं शयानं; ह्रदम् गत्वा स्तम्भयित्वा तत् अम्भः। दुर्योधनं विरथं भग्नदर्पं; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१५०)

When I heard of Duryodhana, exhausted, lying alone after having gone to the lake and stopped that water, deprived of his chariot and his pride broken, then, O Sañjaya, I did not expect victory. (bori 1.1.150)

यदाश्रौषं पाण्डवाँस् तिष्ठमानान्; गङ्गा-ह्रदे वासुदेवेन सार्धम्। अमर्षणं धर्षयतः सुतं मे; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१५१)

O Sañjaya, when I heard that the Pāṇḍavas were standing at the pool of the Ganges together with Vāsudeva, and that my son was impatiently assailing them, at that moment I did not expect victory. (bori 1.1.151)

यदाश्रौषं विविधान् तात मार्गान्; गदायुद्धे मण्डलं सञ्चरन्तम्। मिथ्या हतं वासुदेवस्य बुद्ध्या; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१५२)

When I heard, O father, of the various maneuvers in the mace fight—their circling and the false killing orchestrated by Vāsudeva’s design—then, O Sanjaya, I no longer harbored hope for victory. (1.1.152)

यदाश्रौषं द्रोणपुत्रादिभिः तैः; हतान् पाञ्चालान् द्रौपदेयान् च सुप्तान्। कृतं बीभत्सम अयशस्यं च कर्म; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१५३)

O Sanjaya, when I heard that Drona's son and others had slain the sleeping Panchalas and Draupadi's sons in such a horrible and infamous deed, then I no longer hoped for victory. (1.1.153)

यदाश्रौषं भीमसेनानुयातेन; अश्वत्थाम्ना परमास्त्रं प्रयुक्तम्। क्रुद्धेन ऐषीकम् अवधीद् येन गर्भं; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१५४)

O Sañjaya, when I heard that Aśvatthāman, accompanied by Bhīmasena, had discharged the supreme missile in anger—by which the fetus was killed—then I no longer hoped for victory. (bori 1.1.154)

यदाश्रौषं ब्रह्मशिरः अर्जुनेन; मुक्तं स्वस्ति इति अस्त्रम् अस्त्रेण शान्तम्। अश्वत्थाम्ना मणि-रत्नं च दत्तम्; तदा नाशंसे विजयाय सञ्जय ॥ (बोरि १.१.१५५)

When I heard that Arjuna had released the Brahmaśiras weapon, and that the missile was pacified by another missile uttering "peace," and that Aśvatthāman had given up the jewel, then, O Sañjaya, I no longer hoped for victory. (1.1.155)

यदाश्रौषं द्रोणपुत्रेण गर्भे; वैराट्याया वै पात्यमाने महास्त्रे। द्वैपायनः केशवः द्रोणपुत्रं; परस्परेण अभिशापैः शशाप ॥ (बोरि १.१.१५६)

When I heard that the son of Droṇa was casting the great missile at the womb of Virāṭa’s daughter, Vyāsa and Keśava together cursed the son of Droṇa with mutual imprecations. (1.1.156)

संजीवयामीति हरेः प्रतिज्ञां तदा नाशंसे विजयाय संजय ॥ (कुंभ १.१.२३९)

O Sañjaya, at that time, because of Hari's promise of 'I will revive,' I hoped for victory. (Kumbha 1.1.239)

बुद्ध्वा चाहं बुद्धिहीनोऽद्य सूत संतप्ये वै पुत्रपौत्रैश्च हीनः ॥ (कुंभ १.१.२४०)

Having realized, I—being without wisdom today, O charioteer—am truly tormented and bereft of sons and grandsons. (1.1.240)

शोच्याः गान्धारी पुत्रपौत्रैः विहीना; तथा वध्वः पितृभिः भ्रातृभिः च। कृतं कार्यं दुष्करं पाण्डवेयैः; प्राप्तं राज्यं असपत्नं पुनः तैः ॥ (बोरि १.१.१५७)

Gāndhārī is to be mourned, deprived of her sons and grandsons; likewise, the wives are bereft of their fathers and brothers. The difficult deed has been accomplished by the Pāṇḍavas; they have regained a kingdom free of rivals. (bori 1.1.157)

कष्टं युद्धे दश शेषाः श्रुताः मे; त्रयः अस्माकं पाण्डवानां च सप्त। द्वि-ऊना विंशतिः आहत-अक्षौहिणीनां; तस्मिन् संग्रामे विग्रहे क्षत्रियाणाम् ॥ (बोरि १.१.१५८)

It is difficult—in the battle, I have heard there were ten survivors: three of our side and seven of the Pāṇḍavas. In that conflict among the kṣatriyas, eighteen akṣauhiṇīs were slain. (bori 1.1.158)

तमसा तु अभ्यवस्तीर्णो; मोहः आविशतीव माम्। सञ्ज्ञां न उपलभे सूत; मनः विह्वलतीव मे ॥ (बोरि १.१.१५९)

I am overwhelmed by darkness, and delusion seems to be seizing me. I cannot gather my consciousness, Sūta; my mind is as if disturbed. (bori 1.1.159)

इति उक्त्वा धृतराष्ट्रः अथ; विलप्य बहु-दुःखितः। मूर्च्छितः पुनः आश्वस्तः; सञ्जयं वाक्यम् अब्रवीत् ॥ (बोरि १.१.१६०)

Having thus spoken, Dhritarashtra, after lamenting with much affliction and fainting, having regained his senses again, spoke these words to Sanjaya. (bori 1.1.160)

सञ्जय एवम् गते प्राणान् त्यक्तुम् इच्छामि मा चिरम्। स्तोकम् हि अपि न पश्यामि फलम् जीवित-धारणे ॥ (बोरि १.१.१६१)

O Sañjaya, under these circumstances, I wish to give up my life soon; for indeed, I do not see even a little benefit in continuing to live. (bori 1.1.161)

तं तथा वादिनं दीनं विलपन्तं महीपतिम्। गावल्गणिः इदं धीमान् महार्थं वाक्यम् अब्रवीत् ॥ (बोरि १.१.१६२)

As the king, dejected and lamenting, thus spoke, the wise Gāvalgaṇi addressed him with these words of great import. (bori 1.1.162)

निःश्वसन्तं यथा नागं मुह्यमानं पुनः पुनः ॥ (नील १.१.२२१)

Breathing out again and again like a bewildered serpent. (1.1.221)

श्रुतवान् असि वै राज्ञो महोत्साहान् महाबलान्। द्वैपायनस्य वदतः नारदस्य च धीमतः ॥ (बोरि १.१.१६३)

Indeed, you have heard from Dvaipāyana (Vyāsa) and the wise Nārada of the mighty and greatly energetic kings. (1.1.163)

महत्सु राजवंशेषु गुणैः समुदितेषु च। जातान् दिव्यास्त्रविदुषः शक्र-प्रतिम-तेजसः ॥ (बोरि १.१.१६४)

Born in the great royal lineages endowed with virtues were those who knew divine weapons and had splendor equal to Indra. (1.1.164)

धर्मेण पृथिवीं जित्वा यज्ञैः इष्ट्वा आप्त-दक्षिणैः। अस्मिन् लोके यशः प्राप्य ततः काल-वशं गताः ॥ (बोरि १.१.१६५)

Having conquered the earth by righteousness and performed sacrifices with well-acquired gifts, having gained fame in this world, thereafter they came under the sway of time. (1.1.165)

वैन्यं महारथं वीरं सृञ्जयं जयतां वरम्। सुहोत्रं रन्तिदेवं च कक्षीवन्तं तथा औशिजम् ॥ (बोरि १.१.१६६)

The son of Vena, a great chariot-warrior and hero, Sṛñjaya, the foremost among the victorious; Suhotra, Rantideva, as well as Kakṣīvanta and Auśija. (bori 1.1.166)

बाह्लीकं दमनं शैब्यं शर्यातिम अजितं जितम्। विश्वामित्रम् अमित्रघ्नम् अम्बरीषं महाबलम् ॥ (बोरि १.१.१६७)

Bāhlīka, Damana, Śaibya, Śaryāti, the unconquered, the conquered; Viśvāmitra, destroyer of enemies; and Ambarīṣa, the mighty one. (1.1.167)

मरुत्तं मनुम् इक्ष्वाकुं गयं भरतमेव च। रामं दाशरथिं चैव शशबिन्दुं भगीरथम् ॥ (बोरि १.१.१६८)

Marutta, Manu, Ikṣvāku, Gaya, Bharata, Rāma (the son of Daśaratha), Śaśabindu, and Bhagīratha. (bori 1.1.168)

कृतवीर्यं महाभागं तथैव जनमेजयम् ॥ (नील १.१.२२८)

Kṛtavīrya, the greatly fortunate one, and likewise Janamejaya.(1.1.228)

ययातिं शुभकर्माणं देवैः यः याजितः स्वयम्। चैत्य-यूपाङ्किता भूमिः यस्य इयम् सवनाकरा ॥ (बोरि १.१.१६९)

Yayāti, of auspicious deeds, whom the gods themselves caused to perform sacrifice—this earth, which is marked by sacrificial altars and posts, is his, filled with sacrificial sites. (bori 1.1.169)

इति राज्ञां चतुर्विंशत् नारदेन सुरर्षिणा। पुत्रशोक-अभितप्ताय पुरा शैब्याय कीर्तिताः ॥ (बोरि १.१.१७०)

In this way, these twenty-four stories of kings were formerly recounted by Nārada, the sage of the gods, to Śaibya, who was afflicted by grief for his son. (bori 1.1.170)

तेभ्यः च अन्ये गताः पूर्वं; राजानः बलवत्-तराः। महारथाः महात्मानः; सर्वैः समुदिताः गुणैः ॥ (बोरि १.१.१७१)

Besides them, other kings who were stronger, great chariot-warriors and great-souled, endowed with all qualities, have gone before. (BORI 1.1.171)

पूरुः कुरुः यदुः शूरः; विष्वगश्वः महा-धृतिः। अनेनाः युवनाश्वः च; ककुत्स्थः विक्रमी रघुः ॥ (बोरि १.१.१७२)

Puru, Kuru, and Yadu were brave; Viṣvagaśva was firm and possessed horses everywhere; Anenā and Yuvanāśva; Kakutstha, the valorous; and Raghu. (bori 1.1.172)

विजिती वीतिहोत्रः च; भवः श्वेतः बृहद्गुरुः। उशीनरः शतरथः; कङ्कः दुलिदुहः द्रुमः ॥ (बोरि १.१.१७३)

Vijitī, Vītihotra, Bhava, Śveta, Bṛhadguru, Uśīnara, Śataratha, Kaṅka, Duliduha, and Druma. (bori 1.1.173)

दम्भोद्भवः परः वेनः; सगरः सङ्कृतिः निमिः। अजेयः परशुः पुण्ड्रः; शम्भुः देवावृद्धः अनघः ॥ (बोरि १.१.१७४)

Dambhodbhava, Para, Vena, Sagara, Saṅkr̥ti, Nimi, Ajeya, Paraśu, Puṇḍra, Śambhu, Devāvr̥ddha, and Anagha. (bori 1.1.174)

देव-आह्वयः सुप्रतिमः सुप्रतीकः बृहद्रथः। महोत्साहः विनीतात्मा सुक्रतुः नैषधः नलः ॥ (बोरि १.१.१७५)

Nala, king of Niṣadha, called by the gods, of excellent form and features, having a great chariot, very energetic, of subdued nature, and possessing good intelligence. (bori 1.1.175)

सत्यव्रतः शान्तभयः सुमित्रः सुबलः प्रभुः। जानुजङ्घः अनरण्यः अर्कः प्रियभृत्यः शुभव्रतः ॥ (बोरि १.१.१७६)

He is one of true vow, has calmed fear, a good friend, very strong, a lord, with well-proportioned thighs, without enemies, the sun, dear to his servants, and of an auspicious vow. (bori 1.1.176)

बलबन्धुः निरामर्दः केतुशृङ्गः बृहद्बलः। धृष्टकेतुः बृहत्केतुः दीप्तकेतुः निरामयः ॥ (बोरि १.१.१७७)

Friend of strength, free from oppression, with a banner as his crest, possessing great strength, one with a bold banner, one with a great banner, one with a shining banner, and free from disease. (bori 1.1.177)

अविक्षित् प्रबलः धूर्तः कृतबन्धुः दृढेषुधिः। महापुराणः सम्भाव्यः प्रत्यङ्गः परहा श्रुतिः ॥ (बोरि १.१.१७८)

One who is unsubdued, very strong, wily, has formed alliances, is firm in the use of arrows, a great ancient one, worthy of respect, possessing strong limbs, a destroyer of foes, and renowned by fame. (bori 1.1.178)

एते च अन्ये च बहवः शतशः अथ सहस्रशः। श्रूयन्ते अयुतशः च अन्ये सङ्ख्याताः च अपि पद्मशः ॥ (बोरि १.१.१७९)

These, others, and many more are heard of in hundreds, thousands, ten thousands, some in millions, and others are even numbered by vast numbers. (bori 1.1.179)

हित्वा सुविपुलान् भोगान् बुद्धिमन्तः महाबलाः। राजानः निधनं प्राप्ताः तव पुत्रैः महत्तमाः ॥ (बोरि १.१.१८०)

The greatest and wisest kings, endowed with great strength, having given up immense enjoyments, have been killed by your sons. (bori 1.1.180)

येषां दिव्यानि कर्माणि विक्रमः त्यागः एव च। माहात्म्यम् अपि च आस्तिक्यं सत्यता शौचम् आर्जवम् ॥ (बोरि १.१.१८१)

Those whose deeds are divine, who possess valor, renunciation; and whose greatness, faith, truthfulness, purity, and uprightness are present. (bori 1.1.181)

विद्वद्भिः कथ्यते लोके पुराणैः कवि-सत्तमैः। सर्व-ऋद्धि-गुण-सम्पन्नाः ते च अपि निधनं गताः ॥ (बोरि १.१.१८२)

In the world, it is told by the learned, by the ancients, and by the foremost poets; even those possessed of all prosperity and virtues have also passed away. (bori 1.1.182)

तव पुत्राः दुरात्मानः प्रतप्ताः च एव मन्युना। लुब्धाः दुर्वृत्त-भूयिष्ठाः न तान् शोचितुम् अर्हसि ॥ (बोरि १.१.१८३)

Your sons, being evil-hearted, tormented indeed by wrath, greedy, and mostly of bad conduct, you ought not to grieve for them. (bori 1.1.183)

श्रुतवान् असि मेधावी बुद्धिमान् प्राज्ञ-सम्मतः। येषां शास्त्र-अनुगा बुद्धिः न ते मुह्यन्ति भारत ॥ (बोरि १.१.१८४)

You are one who is learned, intelligent, wise, and esteemed by the wise. O Bhārata, those whose intelligence follows the śāstra are never deluded. (1.1.184)

निग्रह-अनुग्रहौ च अपि विदितौ ते नराधिप। न अत्यन्तम् एव अनुवृत्तिः श्रूयते पुत्र-रक्षणे ॥ (बोरि १.१.१८५)

Both discipline and favor are also known to you, O king. But it is not heard that there is absolute compliance in the protection of one’s son. (1.1.185)

भवितव्यं तथा तत् च; न अतः शोचितुम् अर्हसि। दैवं प्रज्ञा-विशेषेण; कः निवर्तितुम् अर्हति ॥ (बोरि १.१.१८६)

What must happen will happen; therefore, you should not grieve on this account. Who, by any amount of wisdom, is able to turn back destiny? (bori 1.1.186)

विधातृ-विहितं मार्गं; न कश्चित् अति वर्तते। काल-मूलम् इदं सर्वं; भाव-अभावौ सुख-असुखे ॥ (बोरि १.१.१८७)

No one can overstep the path ordained by the creator. Everything—existence and non-existence, happiness and unhappiness—has its root in time. (1.1.187)

कालः पचति भूतानि; कालः संहरति प्रजाः। निर्दहन्तं प्रजाः कालं; कालः शमयते पुनः ॥ (बोरि १.१.१८८)

Time ripens all beings; time withdraws all creatures. When beings burn (suffer) with time, time again pacifies them. (bori 1.1.188)

कालः विकुरुते भावान्; सर्वान् लोके शुभ-अशुभान्। कालः सङ्क्षिपते सर्वाः; प्रजाः विसृजते पुनः ॥ (बोरि १.१.१८९)

Time changes all states of being, both auspicious and inauspicious, in the world. Time contracts all creatures and creates them again. (bori 1.1.189)

कालः सर्वेषु भूतेषु; चरति अविधृतः समः ॥ (बोरि १.१.१८९)

Time moves among all beings unimpeded and impartial. (1.1.189)

कालः सुप्तेषु जागर्ति कालो हि दुरतिक्रमः ॥ (नील १.१.२५०)

Time remains awake even when all are asleep; for time is indeed insurmountable. (1.1.250)

अतीत-अनागताः भावाः; ये च वर्तन्ति साम्प्रतम्। तान् काल-निर्मितान् बुद्ध्वा; न सञ्ज्ञां हातुम् अर्हसि ॥ (बोरि १.१.१९०)

The past and future states, as well as those that exist at present—knowing them to be produced by time, you ought not to abandon the notion of them. (bori 1.1.190)

इत्येवं पुत्रशोकार्तं धृतराष्ट्रं जनेश्वरम्। आश्वास्य स्वस्थमकरोत्सूतो गावल्गणिस्तदा ॥ (कुंभ १.१.२७७)

Having thus consoled Dhṛtarāṣṭra, the lord of the people, who was afflicted by grief for his son, the charioteer Gāvalgaṇi then comforted him and restored his composure. (kumbha 1.1.277)

धृतराष्ट्रोऽपि तच्छ्रुत्वा धृतिमेव समाश्रयत्। दिष्ट्येदमागतमिति मत्त्वा स प्राज्ञसत्तमः ॥ (कुंभ १.१.२७८)

Dhṛtarāṣṭra also, having heard that, regained his composure. Thinking, "By good fortune this has come," he, the foremost of the wise, felt reassured. (Kumbha 1.1.278)

सूत उवाच॥

Sūta said.

लोकानां च हितार्थाय कारुण्यान्मुनिसत्तमः ॥ (कुंभ १.१.२७९)

The best among sages, out of compassion and for the benefit of the people, (acted thus). (Kumbha 1.1.279)

अत्र उपनिषदं पुण्याम् कृष्णद्वैपायनः अब्रवीत्। भारत-अध्ययनात् पुण्यात् अपि पादम् अधीयतः ॥ (बोरि १.१.१९१)

Here, the holy Upaniṣad was spoken by Kṛṣṇa-dvaipāyana. From the study of the Bhārata, even greater merit accrues, a fourth, to the one who studies it. (bori 1.1.191)

श्रद्दधानस्य पूयन्ते सर्वपापानि अशेषतः ॥ (बोरि १.१.१९१)

All the sins of the faithful are completely purified. (bori 1.1.191)

देवर्षयः हि अत्र पुण्याः ब्रह्म-राजर्षयः तथा। कीर्त्यन्ते शुभकर्माणः तथा यक्ष-महोरगाः ॥ (बोरि १.१.१९२)

Here indeed are celebrated the divine seers, the virtuous Brahmanical and royal seers, those of auspicious deeds, and also the yakṣas and great serpents. (bori 1.1.192)

भगवान् वासुदेवः च कीर्त्यते अत्र सनातनः। सः हि सत्यम् अमृतम् चैव पवित्रम् पुण्यम् एव च ॥ (बोरि १.१.१९३)

The Lord Vāsudeva is also spoken of here as eternal; indeed, he is truth, immortality, purity, and merit.

शाश्वतं ब्रह्म परमं ध्रुवं ज्योतिः सनातनम्। यस्य दिव्यानि कर्माणि कथयन्ति मनीषिणः ॥ (बोरि १.१.१९४)

The wise recount the divine deeds of that eternal, supreme, immutable, and everlasting Light, Brahman. (bori 1.1.194)

असत् सत् सत्-असत् च एव; यस्मात् देवात् प्रवर्तते। सन्ततिः च प्रवृत्तिः च; जन्म मृत्युः पुनर्भवः ॥ (बोरि १.१.१९५)

Non-being, being, and being-and-non-being indeed—all these proceed from the Deva; continuity, activity, birth, death, and rebirth all arise from Him. (bori 1.1.195)

अध्यात्मं श्रूयते यत् च पञ्चभूत-गुणात्मकम्। अव्यक्त-आदि परं यत् च सः एव परिगीयते ॥ (बोरि १.१.१९६)

That which is known as 'adhyātma', as well as that which consists of the qualities of the five elements, and that which is supreme beginning with the unmanifest—all this is declared to be he himself. (BORI 1.1.196)

यत् तत् यतिवराः युक्ताः ध्यान-योग-बलान्विताः। प्रतिबिम्बम् इव आदर्शे पश्यन्ति आत्मनि अवस्थितम् ॥ (बोरि १.१.१९७)

The best of ascetics, endowed with the power of meditation and yoga, see that which is situated in the self just as (one sees) a reflection in a mirror. (bori 1.1.197)

श्रद्दधानः सदा उद्युक्तः सत्य-धर्म-परायणः। आसेवन् इमम् अध्यायम् नरः पापात् प्रमुच्यते ॥ (बोरि १.१.१९८)

A man who is faithful, always diligent, and devoted to truth and righteousness, having recited this chapter, is released from sin. (bori 1.1.198)

अनुक्रमणि-अध्यायम् भारतस्य इमम् आदितः। आस्तिकः सततं शृण्वन् न कृच्छ्रेषु अवसीदति ॥ (बोरि १.१.१९९)

This is the contents-chapter of the Mahābhārata from the beginning. One who is faithful and constantly listens does not fall into difficulties. (bori 1.1.199)

उभे सन्ध्ये जपन् किञ्चित्; सद्यः मुच्येत किल्बिषात्। अनुक्रमण्या यावत् स्यात्; अह्ना रात्र्या च सञ्चितम् ॥ (बोरि १.१.२००)

Reciting even a little (mantra) during both twilights, one is immediately freed from sin. The regular performance should continue as long as the sins accumulated by day and night last. (bori 1.1.200)

भारतस्य वपुः हि एतत्; सत्यं च अमृतम् एव च। नवनीतं यथा दध्नः; द्विपदां ब्राह्मणः यथा ॥ (बोरि १.१.२०१)

Indeed, this is the very form of Bhārata; it is truth and indeed nectar as well. Just as butter from curd, just as among bipeds the Brāhmaṇa. (bori 1.1.201)

आरण्यकं च वेदेभ्य ओषधिभ्योऽमृतं यथा ॥ (नील १.१.२६५)

Just as nectar is from medicinal plants, so too is the Āraṇyaka section from the Vedas. (1.1.265)

ह्रदानाम् उदधिः श्रेष्ठः; गौः वरिष्ठा चतुष्पदाम्। यथा एतानि वरिष्ठानि; तथा भारतम् उच्यते ॥ (बोरि १.१.२०२)

Just as the ocean is the best among lakes, and the cow the most excellent among four-legged creatures, so too is Bhāratam (India) said to be supreme. (bori 1.1.202)

यः च एनम् श्रावयेत् श्राद्धे; ब्राह्मणान् पादम् अन्ततः। अक्षय्यम् अन्नपानं तत्; पितृन् तस्य उपतिष्ठति ॥ (बोरि १.१.२०३)

Whoever causes this text to be heard by the brāhmaṇas at a śrāddha, even a quarter at the end, to his ancestors that provides imperishable food and drink. (bori 1.1.203)

इतिहास-पुराणाभ्यां; वेदम् समुपबृंहयेत्। बिभेति अल्प-श्रुतात् वेदः; माम् अयम् प्रतरिष्यति ॥ (बोरि १.१.२०४)

The Veda should be thoroughly augmented by history and the Purāṇas. The Veda fears someone with little study, thinking: "This person will cross over me." (bori 1.1.204)

कार्ष्णम् वेदम् इमम् विद्वान्; श्रावयित्वा अर्थम् अश्नुते। भ्रूण-हत्या-कृतं च अपि; पापं जह्यात् न संशयः ॥ (बोरि १.१.२०५)

A learned person who recites this Kṛṣṇa (Yajur) Veda and causes it to be heard attains its meaning, and undoubtedly, he is freed even from the sin arising from killing an embryo. (bori 1.1.205)

यः इमं शुचिः अध्यायं पठेत् पर्वणि पर्वणि। अधीतं भारतं तेन कृत्स्नं स्यात् इति मे मतिः ॥ (बोरि १.१.२०६)

Whoever, being pure, recites this chapter on every festival, it is my opinion that he has studied the entire Mahābhārata. (bori 1.1.206)

यः च इमं शृणुयात् नित्यम्; आर्षं श्रद्धा-समन्वितः। सः दीर्घम् आयुः कीर्तिं च; स्वर्ग-गतिम् च आप्नुयात् नरः ॥ (बोरि १.१.२०७)

Whoever always hears this teaching of the ṛṣi with faith, that man obtains long life, fame, and the way to heaven. (bori 1.1.207)

चत्वारः एकतः वेदाः; भारतम् च एकम् एकतः। समागतैः सुरर्षिभिः; तुलाम् आरोपितं पुरा ॥ (बोरि १.१.२०८)

Once, the four Vedas were placed on one side of the scale, and the Mahabharata on the other, by the assembled divine sages. (1.1.208)

महत्त्वे च गुरुत्वे च; ध्रियमाणं ततः अधिकम् ॥ (बोरि १.१.२०८)

Being supported is greater than both greatness and heaviness. (bori 1.1.208)

चतुर्भ्यः सरहस्येभ्यो वेदेभ्यो ह्यधिकं यदा ॥ (नील १.१.२७२)

When there is more than the four secret Vedas. (nīla 1.1.272)

तदाप्रभृति लोकेऽस्मिन्महाभारतमुच्यते ॥ (नील १.१.२७३)

From that time onward in this world it is called the Mahābhārata. (nīla 1.1.273)

महत्त्वात् भारवत्त्वात् च; महाभारतम् उच्यते। निरुक्तम् अस्य यः वेद; सर्व-पापैः प्रमुच्यते ॥ (बोरि १.१.२०९)

Because of its greatness and weightiness, it is called Mahābhārata. Whoever knows its derivation is released from all sins. (bori 1.1.209)

तपः न कल्कः अध्ययनं न कल्कः। स्वाभाविकः वेदविधिः न कल्कः। प्रसह्य वित्त-ाहरणं न कल्कः; तानि एव भाव-उपहतानि कल्कः ॥ (बोरि १.१.२१०)

Austerity is not an impurity, study is not an impurity. Natural following of Vedic injunctions is not impurity. Even forcibly taking wealth is not impurity; only those actions tainted by wrong attitude are truly impure. (bori 1.1.210)