Incredible Wisdom of Bharat!

01.001 BORI + Nilakantha + Kumbhaghonam

nārāyaṇaṃ namaskṛtya naraṃ caiva narottamam। devīṃ sarasvatīṃ caiva tato jayamudīrayet ॥ (bori 1.1.0)

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)

nārāyaṇaṃ suraguruṃ jagadekanāthaṃ bhaktapriyaṃ sakalalokanamaskṛtaṃ ca. traiguṇyavarjitamajaṃ vibhumādyamīśaṃ vande bhavaghnamamarāsurasiddhavandyam ॥ (kuṃbha 1.1.2)

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)

namo dharmāya mahate namaḥ kṛṣṇāya vedhase। brāhmaṇebhyo namaskṛtya dharmānvakṣyāmi śāśvatān॥ (kumbha 1.1.3)

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)

oṃ namo bhagavate vāsudevāya। oṃ namaḥ pitāmahāya। oṃ namaḥ prajāpati-bhyaḥ। oṃ namaḥ kṛṣṇadvaipāyanāya। oṃ namaḥ sarva-vighna-vināyak-ebhyaḥ॥ (kuṃbha 1.1.4)

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)

lomaharṣaṇaputra ugraśravāḥ sūtaḥ paurāṇiko naimiṣāraṇye śaunakasya kulapater dvādaśavārṣike satre ॥ (bori 1.1.1)

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)

samāsīnān abhyagacchad brahmarṣīn saṃśita-vratān। vinayāvanato bhūtvā kadācit sūtanandanaḥ ॥ (bori 1.1.2)

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

tam āśramam anuprāptaṃ naimiṣāraṇya-vāsinaḥ। citrāḥ śrotuṃ kathās tatra parivavrus tapasvinaḥ॥ (bori 1.1.3)

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

uvāca tān ṛṣīn sarvān dhanyo vo'smy adya darśanāt ॥ (kumbha 1.1.7)

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

veda vaiyāsikīḥ sarvāḥ kathā dharmāryai-saṁhitāḥ। vakṣyāmi vo dvija-śreṣṭhāḥ śṛṇvantv-adya tapo-dhanāḥ॥ (kumbha 1.1.8)

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)

tasya tad-vacanaṃ śrutvā naimiśāraṇya-vāsinaḥ ॥ (kuṃbha 1.1.9)

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

abhivādya munīṃstāṃstu sarvāneva kṛtāñjaliḥ।apṛcchats tapovṛddhiṃ sadbhiścaivābhinanditaḥ ॥ (bori 1.1.4)

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)

atha teṣūpaviṣṭeṣu sarveṣveva tapasviṣu. nirdiṣṭam āsanaṃ bheje vinayāl lomaharṣaṇiḥ ॥ (bori 1.1.5)

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

sukhāsīnaṃ tatastaṃ tu viśrāntamupalakṣya ca । athāpṛcchadṛṣistatra kaścitprastāvayankathāḥ ॥ (bori 1.1.6)

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

kuta āgamyate saute kva ca ayaṁ vihṛtaḥ tvayā। kālaḥ kamalapatrākṣa śaṁsa etat pṛcchataḥ mama॥ (bori 1.1.7)

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)

evaṃ pṛṣṭo'bravītsamyagyathāvallau-maharṣaṇiḥ। vākyaṃ vacanasampannasteṣāṃ ca caritāśrayam ॥ (nīla 1.1.8)

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

tasmin-sadasi vistīrṇe munīnāṃ bhāvitātmanām ॥ (nīla 1.1.9)

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

Sūta uvāca॥

Sūta said.

janamejayasya rājarṣeḥ sarpasatre mahātmanaḥ।samīpe pārthivendrasya samyak pārīkṣitasya ca॥ (bori 1.1.8)

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)

kṛṣṇadvaipāyanaprokṭāḥ supuṇyā vividhāḥ kathāḥ। kathitāś cāpi vidhivad yā vaiśampāyanena vai॥ (bori 1.1.9)

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

śrutvāhaṃ tā vicitrārthā mahābhāratasamśritāḥ।bahūni samparikramya tīrthānyāyatanāni ca ॥ (bori 1.1.10)

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)

samantapañcakaṃ nāma puṇyaṃ dvijaniṣevitam। gatavānasmi taṃ deśaṃ yuddhaṃ yatrābhavat purā ॥ (bori 1.1.11)

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)

pāṇḍavānāṃ kurūṇāṃ ca sarveṣāṃ ca mahīkṣitām ॥ (bori 1.1.11)

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

didṛkṣur āgataḥ tasmāt samīpaṁ bhavatām iha। āyuṣmantaḥ sarva eva brahmabhūtā hi me matāḥ ॥ (bori 1.1.12)

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)

asmin yajñe mahābhāgāḥ sūryapāvakavarcasāḥ। kṛtābhiṣekāḥ śucayaḥ kṛtajapyā hutāgnayaḥ ॥ (bori 1.1.13)

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)

bhavanta āsate svasthā bravīmi kim ahaṃ dvijāḥ ॥ (bori 1.1.13)

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

purāṇasaṁśritāḥ puṇyāḥ kathā vā dharmasaṁśritāḥ। itivṛttaṁ narendrāṇām ṛṣīṇāṁ ca mahātmanām ॥ (bori 1.1.14)

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)

ṛṣaya ūcuḥ॥

The sages spoke.

dvaipāyanena yat proktaṃ purāṇaṃ paramarṣiṇā। surair brahmarṣibhiś caiva śrutvā yad abhipūjitam ॥ (bori 1.1.15)

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)

tasyākhyānavariṣṭhasya vicitrapadaparvaṇaḥ। sūkṣmārthanyāyayuktasya vedārthairbhūṣitasya ca॥ (bori 1.1.16)

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)

bhāratasyaitihāsasya puṇyāṃ granthārthasaṃyutām। saṃskāropagatāṃ brāhmīṃ nānāśāstropabṛṃhitām ॥ (bori 1.1.17)

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)

janamejayasya yāṃ rājño vaiśampāyana uktavān। yathāvat sa ṛṣiḥ tuṣṭyā satre dvaipāyanājñayā॥ (bori 1.1.18)

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

vedaiś caturbhiḥ samitāṃ vyāsasyādbhuta-karmaṇaḥ। saṃhitāṃ śrotum icchāmo dharmyāṃ pāpa-bhayāpahām॥ (bori 1.1.19)

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)

sūta uvāca॥

Sūta said;

ādyaṁ puruṣam-īśānaṁ puruhūtaṁ puruṣṭutam। ṛtam-ekākṣaraṁ brahma vyakta-avyaktaṁ sanātanam ॥ (bori 1.1.20)

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)

asacca saccaiva ca yad viśvaṃ sadasataḥ param। parāvarāṇāṃ sraṣṭāraṃ purāṇaṃ paramavyayam ॥ (bori 1.1.21)

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)

maṅgalyaṃ maṅgalaṃ viṣṇuṃ vareṇyamanaghaṃ śucim| namaskṛtya hṛṣīkeśaṃ carācaraguruṃ harim ॥ (bori 1.1.22)

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)

maharṣeḥ pūjitasyeha sarvaloke mahātmanaḥ।pravakṣyāmi mataṁ kṛtsnaṁ vyāsasyāmitatejasaḥ ॥ (bori 1.1.23)

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)

namo bhagavate tasmai vyāsāyāmitatejase। yasya prasādād vakṣyāmi nārāyaṇakathām imām॥ (kumbha 1.1.32)

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

sarvāśramābhiśamanaṁ sarvatīrthāvagāhanam। na tathā phalada sūte nārāyaṇakathā yathā॥ (kumbha 1.1.33)

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

nāsti nārāyaṇasamaṃ na bhūtaṃ na bhaviṣyati। etena satyavākyena sarvārthānsādhayāmyaham ॥ (kumbha 1.1.34)

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

ācakhyuḥ kavayaḥ kecit sampraty ācakṣate pare. ākhyāsyanti tathaiva anye itihāsam imaṃ bhuvi ॥ (bori 1.1.24)

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

idaṁ tu triṣu lokeṣu mahajñānaṁ pratiṣṭhitam। vistaraiś ca samāsaiś ca dhāryate yad dvijātibhiḥ ॥ (bori 1.1.25)

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)

alaṅkṛtaṃ śubhaiḥ śabdaiḥ samayair divya-mānuṣaiḥ। chando-vṛttaiś ca vividhair anvitaṃ viduṣāṃ priyam ॥ (bori 1.1.26)

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

puṇye himavataḥ pāde medhye giriguhālaye। viśodhya dehaṃ dharmātmā darbhasaṃstaramāśritaḥ॥ (kumbha 1.1.39)

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)

śuciḥ saniyamo vyāsaḥ śāntātmā tapasi sthitaḥ bhāratasyetihāsasya dharmeṇānvīkṣya tāṃ gatim ॥ (kumbha 1.1.40)

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)

praviśya yogaṃ jñānena so'paśyat sarvam antataḥ ॥ (kuṃbha 1.1.41)

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

niṣprabhe'sminnirāloke sarvatastamasāvṛte. bṛhadaṇḍam abhūd ekaṃ prajānāṃ bījam akṣayam ॥ (bori 1.1.27)

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)

yugasya ādau nimittaṃ tan mahat divyaṃ pracakṣate। yasmin tat śrūyate satyaṃ jyotis brahma sanātanam ॥ (bori 1.1.28)

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)

adbhutaṁ cāpyacintyaṁ ca sarvatra samatāṁ gatam। avyaktaṁ kāraṇaṁ sūkṣmaṁ yat tat sad-asad-ātmakam॥ (bori 1.1.29)

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

yasmāt pitāmaho jajñe prabhur ekaḥ prajāpatiḥ। brahmā suraguruḥ sthāṇur manuḥ kaḥ parameṣṭhy atha ॥ (bori 1.1.30)

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)

prācetasaḥ tathā dakṣaḥ dakṣaputrāś ca sapta ye। tataḥ prajānāṃ patayaḥ prābhavan ekaviṃśatiḥ ॥ (bori 1.1.31)

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)

puruṣaś cāprameyātmā yaṁ sarvam ṛṣayo viduḥ।viśvedevās tathā adityā vasavo 'tha aśvināv api ॥ (bori 1.1.32)

"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)

yakṣāḥ sādhyāḥ piśācāś ca guhyakāḥ pitaras tathā। tataḥ prasūtā vidvāṃsaḥ śiṣṭā brahmarṣayo 'malāḥ ॥ (bori 1.1.33)

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

rājarṣayaś ca bahavaḥ sarvaiḥ samuditā guṇaiḥ। āpo dyauḥ pṛthivī vāyuḥ antarikṣaṁ diśas tathā ॥ (bori 1.1.34)

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)

saṁvatsarārtavo māsāḥ pakṣāhorātrayaḥ kramāt। yac cānyad api tat sarvaṁ sambhūtaṁ lokasākṣikam ॥ (bori 1.1.35)

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)

yad idaṃ dṛśyate kiñcid bhūtaṃ sthāvara-jaṅgamam। punaḥ saṅkṣipyate sarvaṃ jagat prāpte yuga-kṣaye ॥ (bori 1.1.36)

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)

yathartāvṛtuliṅgāni nānārūpāṇi paryaye। dṛśyante tāni tānyeva tathā bhāvā yugādiṣu ॥ (bori 1.1.37)

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)

evam etad anādyaṁtaṁ bhūta-saṁhāra-kārakam। anādi-nidhanaṁ loke cakraṁ samparivartate ॥ (bori 1.1.38)

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)

trayastr̥ṃśatsahasrāṇi trayastr̥ṃśacchatāni ca। trayastr̥ṃśacca devānāṃ sṛṣṭiḥ saṅkṣepalakṣaṇā ॥ (bori 1.1.39)

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

divasputro bṛhadbhānuścakṣurātmā vibhāvasuḥ। savitā ca ṛcīko'rko bhānurāśāvaho raviḥ॥ (bori 1.1.40)

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)

putrā vivasvataḥ sarve mahyas teṣāṃ tathā varaḥ। deva-bhrāt-tanayas tasya tasmāt subhrāḍ iti smṛtaḥ॥ (bori 1.1.41)

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)

subhrājastu trayaḥ putrāḥ prajāvanto bahuśrutāḥ। daśajyotiḥ śatajyotiḥ sahasrajyotirātmavān ॥ (bori 1.1.42)

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)

daśa putrasahasrāṇi daśajyotermahātmanaḥ।tato daśaguṇāścānye śatajyo terihātmajāḥ ॥ (bori 1.1.43)

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

bhūyas tato daśaguṇāḥ sahasrajyotiṣaḥ sutāḥ। tebhyo'yaṃ kuruvaṃśaś ca yadūnāṃ bharatasya ca ॥ (bori 1.1.44)

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)

yayāti-kṣvāku-vaṁśaś ca rājarṣīṇāṁ ca sarvaśaḥ। sambhūtā bahavo vaṁśā bhūta-sargāḥ savistarāḥ ॥ (bori 1.1.45)

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)

bhūtasthānāni sarvāṇi rahasyaṃ trividhaṃ ca yat। vedayogaṃ savijñānaṃ dharmo'rthaḥ kāma eva ca ॥ (bori 1.1.46)

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)

dharmakāmārthaśāstrāṇi śāstrāṇi vividhāni ca|lokayātrāvidhānaṃ ca sambhūtaṃ dṛṣṭavānṛṣiḥ॥ (bori 1.1.47)

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)

nītiḥ bharatavaṃśasya vistāraś caiva sarvaśaḥ ॥ (kumbha 1.1.63)

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

itihāsāḥ savaiyākhyā vividhāḥ śrutayo'pi ca। iha sarvamanukrāntamuktaṃ granthasya lakṣaṇam ॥ (bori 1.1.48)

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)

saṅkṣepeṇetihāsasya tato vakṣyati vistaram ॥ (kumbha 1.1.64)

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

vistīryaitan-mahaj-jñānam ṛṣiḥ saṅkṣepam abravīt। iṣṭaṃ hi viduṣāṃ loke samāsa-vyāsa-dhāraṇam ॥ (bori 1.1.49)

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)

manvādi bhārataṃ kecid āstīkādi tathāpare। tathoparicarād anye viprāḥ samyag adhīyate ॥ (bori 1.1.50)

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)

vividhaṃ saṃhitājñānaṃ dīpayanti manīṣiṇaḥ। vyākhyātuṃ kuśalāḥ kecid granthaṃ dhārayituṃ pare ॥ (bori 1.1.51)

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

tapasā brahmacaryeṇa vyasya vedaṃ sanātanam। itihāsam imaṃ cakre puṇyaṃ satyavatīsutaḥ ॥ (bori 1.1.52)

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

parāśarātmajo vidvān brahmarṣiḥ saṁśitavrataḥ। mātur niyogād dharmātmā gāṅgeyasya ca dhīmataḥ॥ (bori 1.1.53)

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)

tadākhyānavariṣṭhaṁ sa kṛtvā dvaipāyanaḥ prabhuḥ ॥ (nīla 1.1.55)

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

katham adhyāpayāni iha śiṣyān ity anvacintayat. tasya tat cintitam jñātvā ṛṣer dvaipāyanasya ca ॥ (nīla 1.1.56)

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

tatrājagāma bhagavān brahmā lokaguruḥ svayam। prītyarthaṃ tasya ca ivarṣer lokānāṃ hitakāmyayā॥ (nīla 1.1.57)

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)

taṃ dṛṣṭvā vismito bhūtvā prāñjaliḥ praṇataḥ sthitaḥ। āsanaṃ kalpayāmāsa sarvairmunigaṇairvṛtaḥ॥ (nīla 1.1.58)

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)

hiraṇyagarbham-āsīnam tasmin tu param-āsane। parivṛty-āsanābhyāśe vāsaveyaḥ sthito'bhavat ॥ (nīla 1.1.59)

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

anujñāto'tha kṛṣṇas tu brahmaṇā parameṣṭhinā। niṣasādāsanābhyāśe prīyamāṇaḥ śucismitaḥ ॥ (nīla 1.1.60)

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

uvāca sa mahātejā brahmāṇaṃ parameṣṭhinam। kṛtaṃ mayedaṃ bhagavān kāvyaṃ paramapūjitam ॥ (nīla 1.1.61)

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)

brahmanvedarahasyaṃ ca yaccānyat sthāpitaṃ mayā। sāṅgopaniṣadāṃ caiva vedānāṃ vistarakriyā ॥ (nīla 1.1.62)

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)

itihāsapurāṇānām unmeṣaṃ nir mitaṃ ca yat। bhūtaṃ bhavyaṃ bhaviṣya ca trividhaṃ kālasañjñitam॥ (nīla 1.1.63)

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)

jarā-mṛtyu-bhaya-vyādhi-bhāva-abhāva-viniścayaḥ। vividhasya ca dharmasya hyāśramāṇāṃ ca lakṣaṇam ॥ (nīla 1.1.64)

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)

cāturvarṇyavidhānaṃ ca purāṇānāṃ ca kṛtsnaśaḥ। tapaso brahmacaryasya pṛthivyāś candrasūryayoḥ ॥ (nīla 1.1.65)

(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)

grahanakṣatratārāṇāṃ pramāṇaṃ ca yugaiḥ saha। ṛco yajūṃṣi sāmani vedādhyātmaṃ tathaiva ca॥ (nīla 1.1.66)

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)

nyāyaśikṣā cikitsā ca dānaṃ pāśupataṃ tathā। hetunai va samaṃ janma divyamānuṣasañjñitam ॥ (nīla 1.1.67)

"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)

tīrthānāṃ caiva puṇyānāṃ deśānāṃ caiva kīrtanam। nadīnāṃ parvatānāṃ ca vanānāṃ sāgarasya ca ॥ (nīla 1.1.68)

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

purāṇāṃ caiva divyānāṃ kalpānāṃ yuddhakauśalam। vākyajātiviśeṣāśca lokayātrākramaśca yaḥ॥ (nīla 1.1.69)

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)

yaccāpi sarvagaṃ vastu tacchaiva pratipāditam। paraṃ na lekhakaḥ kaścidetasya bhuvi vidyate ॥ (nīla 1.1.70)

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

brahmovāca। tapoviśiṣṭadapi vai viśiṣṭān munisañcayāt। manye śreṣṭhataraṁ tvāṁ vai rahasyajñānavedanāt ॥ (nīla 1.1.71)

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)

janmaprabhṛti satyāṃ te vedmi gāṃ brahmavādinīm. tvayā ca kāvyam ity uktaṃ tasmāt kāvyaṃ bhaviṣyati ॥ (nīla 1.1.72)

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)

asya kāvyasya kavayo na samarthā viśeṣaṇe। viśeṣaṇe gṛhasthasya śeṣāstraya ivāśramāḥ॥ (nīla 1.1.73)

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)

kāvyasya lekhanārthāya gaṇeśaḥ smaryatāṃ mune। sautiruvāca। evamābhāṣya taṃ brahmā jagāma svaṃ niveśanam ॥ (nīla 1.1.74)

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)

tataḥ sasmāra herambaṃ vyāsaḥ satyavatīsutaḥ। smṛtamātro gaṇeśāno bhaktacintitapūrakāḥ॥ (nīla 1.1.75)

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

tatrājagāma vighneśo vedavyāso yataḥ sthitaḥ। pūjitaścopaviṣṭaśca vyāsenoktastadā'nagha॥

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)

lekhako bhāratasyāsya bhava tvaṁ gaṇanāyaka। mayaiva procyamānasya manasā kalpitasya ca ॥ (nīla 1.1.77)

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)

śrutvaitat prāha vighneśo yadi me lekhanī kṣaṇam। likhato nāvatiṣṭheta tadā syāṃ lekhako hyaham॥ (nīla 1.1.78)

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)

vyāso'pyuvāca taṃ devam abuddhvā mā likha kvacit। omityuktvā gaṇeśo'pi babhūva kila lekhakaḥ ॥ (nīla 1.1.79)

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)

granthagranthiṁ tadā cakre munirgūḍhaṁ kutūhalāt। yasminpratijñayā prāha munirdvaipāyanastvidam ॥ (nīla 1.1.80)

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)

aṣṭau ślokasahasrāṇi aṣṭau ślokaśatāni ca। ahaṃ vedmi śuko vetti sañjayo vetti vā na vā॥ (nīla 1.1.81)

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)

tac-chlokakūṭam adyāpi grathitaṃ sudṛḍhaṃ mune। bhettuṃ na śakyate'rthasya gūḍhatvāt praśritasya ca ॥ (nīla 1.1.82)

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)

sarvajñopi gaṇeśo yatkṣaṇam āste vicārayan। tāvaccakāra vyāsopi ślokān anyān bahūn api॥ (nīla 1.1.83)

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

ajñāna-timira-andhasya lokasya tu viceṣṭataḥ। jñānāñjana-śālākābhiḥ netro'nmīlana-kārakam ॥ (nīla 1.1.84)

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)

dharmārthakāmamokṣārthaiḥ samāsavyāsakīrtanaiḥ। tathā bhāratasūryeṇa nṛṇāṃ vinihataṃ tamaḥ ॥ (nīla 1.1.85)

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)

purāṇapūrṇacandreṇa śrutijyotsnāḥ prakāśitāḥ। nṛbuddhikauravāṇāṃ ca kṛtametatprakāśanam ॥ (nīla 1.1.86)

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)

itihāsapradīpena mohāvaraṇaghātinā। lokagarbhagṛhaṃ kṛtsnaṃ yathāvatsamprakāśitam ॥ (nīla 1.1.87)

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)

saṅgrahādhyāyabījo vai paulomāstīkamūlavān। sambhavaskandhavistāraḥ sabhāraṇyaviṭaṅkavān ॥ (nīla 1.1.88)

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)

araṇī-parva-rūpa-āḍhyaḥ virāṭa-ud-yoga-sāra-vān। bhīṣma-parva-mahā-śākhaḥ droṇa-parva-palāśa-vān॥ (nīla 1.1.89)

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)

karṇaparvasitaiḥ puṣpaiḥ śalyaparvasugandhibhiḥ। strīparvaivīkaviśrāmaḥ śāntiparvamahāphalaḥ॥ (nīla 1.1.90)

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)

aśvamedhāmṛtarasasvāśramasthānasaṃśayaḥ. mausalaḥ śrutisaṅkṣepaḥ śiṣṭadvijaniṣevitaḥ ॥ (nīla 1.1.91)

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)

sarveṣāṃ kavimukhyānām upajīvyo bhaviṣyati। parjanya iva bhūtānām akṣayo bhāratadrumaḥ ॥ (nīla 1.1.92)

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)

sautir uvāca। tasya vṛkṣasya vakṣyāmi śaśvat-puṣpa-phala-udayam। svādu-medhya-rasa-upetam acchedyam amaraiḥ api ॥ (nīla 1.1.93)

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)

kṣetre vicitravīryasya kṛṣṇadvaipāyanaḥ purā। trīn agnīn iva kauravyān janayām āsa vīryavān ॥ (bori 1.1.54)

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)

utpādya dhṛtarāṣṭraṁ ca pāṇḍuṁ viduram-eva ca। jagāma tapase dhīmān punar-evāśramaṁ prati ॥ (bori 1.1.55)

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

teṣu jāteṣu vṛddheṣu gateṣu paramāṃ gatim। abravīd bhārataṃ loke mānuṣe'smin mahān ṛṣiḥ॥ (bori 1.1.56)

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)

janamejayena pṛṣṭaḥ san brāhmaṇaiś ca sahasraśaḥ। śaśāsa śiṣyam āsīnaṃ vaiśampāyanam antike ॥ (bori 1.1.57)

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

sa sadasyaiḥ sahāsīnaḥ śrāvayāmāsa bhāratam। karmāntareṣu yajñasya codyamānaḥ punaḥ punaḥ ॥ (bori 1.1.58)

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

vistaraṃ kuruvaṃśasya gāndhāryā dharmaśīlatām। kṣattuḥ prajñāṃ dhṛtiṃ kuntyāḥ samyag-dvaipāyano'bravīt॥ (bori 1.1.59)

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

vāsudevasya māhātmyaṁ pāṇḍavānāṁ ca satyatām।durvṛttaṁ dhārtarāṣṭrāṇām uktavān bhagavān ṛṣiḥ ॥ (bori 1.1.60)

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)

idaṃ śatasahasraṃ tu ślokānāṃ puṇyakarmaṇām। upākhyānaiḥ saha jñeyaṃ śrāvyaṃ bhāratamuttamam ॥ (kumbha 1.1.77)

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)

caturviṁśatīsāhasrīṁ cakre bhāratasaṁhitām। upākhyānair vinā tāvad bhārataṁ procyate budhaiḥ ॥ (bori 1.1.61)

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)

tato'dhyardhaśataṃ bhūyaḥ saṅkṣepaṃ kṛtavān ṛṣiḥ। anukramaṇim adhyāyaṃ vṛttāntānāṃ saparvaṇām ॥ (bori 1.1.62)

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

idaṃ dvaipāyanaḥ pūrvaṃ putram adhyāpayac chukam। tato'nye bhyo'nurūpebhyaḥ śiṣyebhyaḥ prādadau prabhuḥ॥ (bori 1.1.63)

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

ṣaṣṭiṁ śatasahasrāṇi cakārānyāṁ sa saṁhitām ॥ (nīla 1.1.105)

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

triṃśac-chata-sahasraṃ ca devaloke pratiṣṭhitam। pitrye pañcadaśa proktaṃ gandharveṣu caturdaśa ॥ (nīla 1.1.106)

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)

ekaṁ śatasahasraṁ tu mānuṣeṣu pratiṣṭhitam ॥ (nīla 1.1.107)

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

nārado'śrāvayaddevānasito devalaḥ pitṝn|gandharvayakṣarakṣāṃsi śrāvayāmāsa vai śukaḥ ॥ (bori 1.1.64)

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

vaiśampāyana-vipra-ṛṣiḥ śrāvayāmāsa pārthivam। pārīkṣitaṃ mahātmānaṃ nāmnā tu janamejayam॥ (kumbha 1.1.125)

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

asmin tu mānuṣe loke vaiśampāyana uktavān। śiṣyo vyāsasya dharmātmā sarvavedavidāṃ varaḥ॥ (kumbha 1.1.126)

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)

ekaṃ śatasahasraṃ tu mayoktaṃ vai nibodhata ॥ (kumbha 1.1.127)

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

duryodhhano manyumayo mahādrumaḥ; skandhaḥ karṇaḥ śakunis tasya śākhāḥ। duḥśāsanaḥ puṣpaphale samṛddhe; mūlaṃ rājā dhṛtarāṣṭro'manīṣī ॥ (bori 1.1.65)

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)

yudhiṣṭhiro dharmamayo mahādrumaḥ skandho'rjuno bhīmaseno'sya śākhāḥ। mādrīsutau puṣpaphale samṛddhe mūlaṃ kṛṣṇo brahma ca brāhmaṇāś ca ॥ (nīla 1.1.111)

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)

pāṇḍur jitvā bahūn deśān buddhyā vikramaṇena ca। araṇye mṛgayāśīlo nyavasan munibhiḥ saha॥ (nīla 1.1.112)

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

mṛgavyavāyanidhanātkṛcchrāṃ prāpa sa āpadam। janmaprabhṛti pārthānāṃ tatrācāravidhikramaḥ ॥ (nīla 1.1.113)

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)

sa sadasyaiḥ sahāsīnaḥ śrāvayāmāsa bhāratam। karmāntareṣu yajñasya codyamānaḥ punaḥ punaḥ ॥ (bori 1.1.66)

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)

vistaraṃ kuruvaṃśasya gāndhāryā dharmaśīlatām। kṣattuḥ prajñāṃ dhṛtiṃ kuntyāḥ samyag dvaipāyano 'bravīt॥ (bori 1.1.67)

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)

vāsudevasya māhātmyaṃ pāṇḍavānāṃ ca satyatām. durvṛttaṃ dhārtarāṣṭrāṇām uktavān bhagavān ṛṣiḥ ॥ (bori 1.1.68)

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)

mātror abhyupapattiś ca dharmopaniṣadaṃ prati। dharmasya vāyoḥ śakrasya devayoś ca tathāśvinoḥ ॥ (bori 1.1.69)

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)

tato dharmopaniṣadaṁ bhūtvā bhartuḥ priyā pṛthā। dharmānilendrāṁstābhiḥ sā''juhāva sutavāñchayā ॥ (kumbha 1.1.133)

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)

taddattopaniṣanmādrī cāśvināvājuhāva ca। jātāḥ pārthāstataḥ sarve kunt-yā mādryāśca mantrataḥ॥ (kumbha 1.1.134)

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)

tāpasaiḥ saha saṁvṛddhā mātṛbhyāṁ parirakṣitāḥ। medhyāraṇyeṣu puṇyeṣu mahatām āśrameṣu ca ॥ (bori 1.1.70)

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)

teṣu jāteṣu sarveṣu pāṇḍaveṣu mahātmasu ॥ (kumbha 1.1.135)

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

mādryā tu saha saṅgamya ṛṣiśāpaprabhāvataḥ। mṛtaḥ pāṇḍurmahāpuṇye śataśṛṅge mahāgirau॥ (kumbha 1.1.136)

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)

ṛṣibhiś ca tadānītā dhārtarāṣṭrān prati svayam। śiśavaś cābhirūpāś ca jaṭilā brahmacāriṇaḥ ॥ (bori 1.1.71)

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

putrāś ca bhrātaraś ca ime śiṣyāś ca suhṛdaś ca vaḥ। pāṇḍavā eta ity uktvā munayo 'ntarhitās tataḥ॥ (bori 1.1.72)

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

tāṃs tair niveditān dṛṣṭvā pāṇḍavān kauravās tadā। śiṣṭāś ca varṇāḥ paurā ye te harṣāc cukruśur bhṛśam॥ (bori 1.1.73)

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)

āhuḥ kecin na tasyai te tasya ita iti ca apare। yadā ciramṛtaḥ pāṇḍuḥ kathaṃ tasya iti ca apare॥ (bori 1.1.74)

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)

svāgataṃ sarvathā diṣṭyā pāṇḍoḥ paśyāma santatim। ucyatāṃ svāgatamiti vāco'śrūyanta sarvaśaḥ॥ (bori 1.1.75)

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

tasminnuparate śabde diśaḥ sarvā vinādayan। antarhitānāṃ bhūtānāṃ nisvanastumulo'bhavat॥ (bori 1.1.76)

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

puṣpavṛṣṭiḥ śubhā gandhāḥ śaṅkhadundubhinisvanāḥ। āsanpraveśe pārthānāṃ tadadbhutamivābhavat॥ (bori 1.1.77)

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)

tatprītyā caiva sarveṣāṃ paurāṇāṃ harṣasambhavaḥ। śabda āsīn mahāṃs tatra divaspṛk-kīrtivardhanaḥ ॥ (bori 1.1.78)

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)

te'py adhītyākhilān vedāñ śāstrāṇi vividhāni ca। nyavasan pāṇḍavās tatra pūjitā akutobhayaḥ॥ (bori 1.1.79)

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

yudhiṣṭhirasya śaucena prītāḥ prakṛtayo'bhavan। dhṛtyā ca bhīmasenasya vikrameṇārjunasya ca ॥ (bori 1.1.80)

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

guruśuśrūṣayā kuntiyā yamayorvinayena ca। tutoṣa lokaḥ sakalasteṣāṃ śauryaguṇena ca॥ (bori 1.1.81)

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)

samavāye tato rājñāṃ kanyāṃ bhartṛsvayaṃvarām। prāptavān arjunaḥ kṛṣṇāṃ kṛtvā karma suduṣkaram ॥ (bori 1.1.82)

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)

tataḥ prabhṛti loke'smin pūjyaḥ sarva-dhanuṣmatām। āditya iva duṣprekṣyaḥ samareṣv api ca abhavat ॥ (bori 1.1.83)

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)

saḥ sarvān pārthivān jitvā sarvāṁś ca mahato gaṇān। ājahāra arjunaḥ rājñe rājasūyam mahākratum ॥ (bori 1.1.84)

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

annavān dakṣiṇāvāṃś ca sarvaiḥ samudito guṇaiḥ। yudhiṣṭhireṇa samprāpto rājasūyo mahākratuḥ ॥ (bori 1.1.85)

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

sunayād vā́sudevasya bhīmārjunabalena ca।ghātayitvā jarāsandhaṁ caidyaṁ ca balagarvitam ॥ (bori 1.1.86)

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)

duryodhanam upāgacchan narhaṇāni tatas tataḥ। maṇikāñcanaratnāni go-hastyaśva-dhanāni ca ॥ (bori 1.1.87)

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

vicitrāṇi ca vāsāṃsi prāvāra-āvaraṇāni ca| kambala-ājina-ratnāni rāṅka-vāstaraṇāni ca|| (nīla 1.1.133)

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

samṛddhāṁ tāṁ tathā dṛṣṭvā pāṇḍavānāṁ tadā śriyam | īrṣyā-samutthaḥ sumahāṁs tasya manyur ajāyata ॥ (bori 1.1.88)

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

vimānapratimāṃ cāpi mayena sukṛtāṃ sabhām। pāṇḍavānām upahṛtāṃ sa dṛṣṭvā paryatapyata ॥ (bori 1.1.89)

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)

yatrāvahasitaś cāsīt praskandann iva sambhramāt। pratyakṣaṃ vāsudevasya bhīmenānabhijātavat॥ (bori 1.1.90)

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)

sa bhogān vividhān bhuñjan ratnāni vividhāni ca. kathito dhṛtarāṣṭrasya vivarṇo hariṇaḥ kṛśaḥ ॥ (bori 1.1.91)

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

anvajānāt tato dyūtaṃ dhṛtarāṣṭraḥ sutapriyaḥ। tac chrutvā vāsudevasya kopaḥ samabhavan mahān॥ (bori 1.1.92)

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

nātiprītamanāḥ ca āsīt vivādāṃś ca anvamodata. dyūtādīn nayān ghorān pravṛddhāṃś ca api upaikṣata ॥ (bori 1.1.93)

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)

nirasya viduraṃ droṇaṃ bhīṣmaṃ śāradvataṃ kṛpam। vigrahe tumule tasmin ahan kṣatraṃ parasparam॥ (bori 1.1.94)

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

jayatsu pāṇḍu-putreṣu śrutvā su-mahad-apriyam। duryodhana-mataṃ jñātvā karṇasya śakuneḥ tathā॥ (bori 1.1.95)

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)

dhṛtarāṣṭraḥ ciraṃ dhyātvā sañjayaṃ vākyam abravīt ॥ (bori 1.1.95)

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

śṛṇu sañjaya me sarvaṃ na me'sūyitum arhasi। śrutavān asi medhāvī buddhimān prājña-saṃmataḥ ॥ (bori 1.1.96)

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)

na vigrahe mama matiḥ na ca prīye kurukṣaye| na me viśeṣaḥ putreṣu sveṣu pāṇḍusuteṣu ca ॥ (bori 1.1.97)

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)

vṛddhaṃ mām abhyasūyanti putrā manyu-parāyaṇāḥ। ahaṃ tu acakṣuḥ kārpaṇyāt putra-prītyāḥ sahāmi tat॥ (bori 1.1.98)

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)

muhyantaṃ ca anumuhyāmi duryodhanam acetanam ॥ (bori 1.1.98)

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

rājasūye śriyaṃ dṛṣṭvā pāṇḍavasya mahaujasaḥ। tac ca avahāsanaṃ prāpya sabhārohaṇadarśane ॥ (bori 1.1.99)

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)

amarṣitaḥ svayaṃ jetuṃ aśaktaḥ pāṇḍavān raṇe। nirutsāhaś ca samprāptuṃ śriyam akṣatriyaḥ yathā॥ (bori 1.1.100)

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)

gāndhārarājasahitaḥ chadmad-yūtam amantrayat ॥ (bori 1.1.100)

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

tatra yadyat yathā jñātaṃ mayā sañjaya tat śṛṇu। śrutvā hi mama vākyāni buddhyā yuktāni tattvataḥ ॥ (bori 1.1.101)

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.

tataḥ jñāsyasi māṃ saute prajñā-cakṣuṣam iti uktam ॥ (bori 1.1.101)

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

yadā aśrauṣam dhanuḥ āyamya citram; viddham lakṣyaṃ pātitam vai pṛthivyām. kṛṣṇāṃ hṛtāṃ paśyatāṃ sarva-rājñām; tadā nāśaṃse vijayāya sañjaya ॥ (bori 1.1.102)

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)

yadā aśrauṣam dvārakāyāṁ subhadrāṁ; prasahya ūḍhāṁ mādhavīm arjunena. indraprasthaṁ vṛṣṇivīrau ca yātau; tadā nāśaṁse vijayāya sañjaya ॥ (bori 1.1.103)

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)

yadā aśrauṣam devarājam pravṛṣṭam; śaraiḥ divyaiḥ vāritaṃ ca arjunena। agnim tathā tarpitaṃ khāṇḍave ca; tadā nāśaṃse vijayāya sañjaya ॥ (bori 1.1.104)

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)

yadā' aśrauṣaṃ jātuṣād veśmanas tān muktān pārthān pañca kuntyā sametān। yuktaṃ ca eṣāṃ viduraṃ svārtha-siddhau tadā na āśaṃse vijayāya sañjaya ॥ (nīla 1.1.153)

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)

yadā'śrauṣaṁ draupadīṁ raṅgamadhye lakṣyaṁ bhittvā nirjitāmarjunena। śūrān pañcālān pāṇḍaveyāṁś ca yuktāṁs tadā nāśaṁse vijayāya sañjaya ॥ (nīla 1.1.154)

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)

yadā'śrauṣaṁ māgadhānāṁ variṣṭhaṁ jarāsandhaṁ kṣatramadhye jvalantam। dorbhyāṁ hataṁ bhīmasenena gatvā tadā nāśaṁse vijayāya sañjaya ॥ (nīla 1.1.155)

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)

yadā' aśrauṣam digjaye pāṇḍu-putrair vaśīkṛtān bhūmi-pālān prasahya। mahākratuṃ rājasūyaṃ kṛtaṃ ca tadā nāśaṃse vijayāya sañjaya ॥ (nīla 1.1.156)

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)

yadā aśrauṣam hṛta-rājyam yudhiṣṭhiram; parājitam saubalena akṣavatyām. anvāgatam bhrātṛbhiḥ aprameyaiḥ; tadā nāśaṁse vijayāya sañjaya ॥ (bori 1.1.105)

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)

yadā aśrauṣam draupadīm aśru-kaṇṭhīm; sabhām nītām duḥkhitām eka-vastrām. rajasvalām nāthavatīm anāthavat; tadā na aśaṃse vijayāya sañjaya ॥ (bori 1.1.106)

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)

yadā' aśrauṣaṃ vāsasāṃ tatra rāśiṃ samākṣipat kitavo mandabuddhiḥ. duḥśāsano gatavān naiva ca antaṃ tadā nāśaṃse vijayāya sañjaya ॥ (nīla 1.1.158)

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)

yadā aśrauṣam vividhāḥ tāta ceṣṭāḥ; dharmātmanāṃ prasthitānāṃ vanāya. jyeṣṭha-prītyā kliśyatāṃ pāṇḍavānāṃ; tadā na aśaṃse vijayāya sañjaya ॥ (bori 1.1.107)

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)

yadā aśrauṣam snātakānāṃ sahasraiḥ; anvāgataṃ dharmarājaṃ vanastham. bhikṣā-bhujāṃ brāhmaṇānāṃ mahātmanām; tadā na aśaṃse vijayāya sañjaya ॥ (bori 1.1.108)

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)

yadā'śrauṣaṁ vanavāsena pārthān samāgatān maharṣibhiḥ purāṇaiḥ। upāsyamānān sagaṇair jātasakhyāṁs tadā nāśaṁse vijayāya saṁjarya ॥ (kumbha 1.1.184)

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)

yadā aśrauṣam arjunaḥ deva-devam; kirāta-rūpam tryambakam toṣya yuddhe. avāpa tat pāśupataṃ mahāstraṃ; tadā na aśaṃse vijayāya sañjaya ॥ (bori 1.1.109)

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)

yadā aśrauṣam tridivastham dhanañjayam; śakrāt sākṣāt divyam astraṃ yathāvat. adhīyānaṃ śaṃsitaṃ satyasandham; tadā na aśaṃse vijayāya sañjaya ॥ (bori 1.1.110)

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)

yadā'śroṣaṁ kālakeyās tataste paulomāno varadānāc ca dṛptāḥ। devair ajeyā nirjitāś cārjunena tadā nāśaṁse vijayāya sañjaya॥ (nīla 1.1.164)

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.

yadā' aśrauṣam asurāṇāṃ vadhārthe kirīṭinaṃ yāntam amitra-karśanam| kṛtārthaṃ ca api āgatam śakra-lokāt tadā na āśaṃse vijayāya sañjaya ॥ (nīla 1.1.165)

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)

yadā'āśrauṣaṁ tīrthayātrāpravṛttaṁ pāṇḍoḥ sutaṁ sahitaṁ lomaśena| bṛhadaśvād akṣahṛdayaṁ ca prāptaṁ tadā nāśaṁse vijayāya saṁjaya ॥ (kumbha 1.1.188)

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)

yadāśrauṣaṁ vaiśravaṇena sārdhaṁ; samāgataṁ bhīmam anyāṁś ca pārthān. tasmin deśe mānuṣāṇām agamyē; tadā nāśaṁse vijayāya sañjaya ॥ (bori 1.1.111)

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)

yadāśrauṣaṃ ghoṣayātrāgatānāṃ; bandhaṃ gandharvaiḥ mokṣaṇaṃ ca arjunena. sveṣāṃ sutānāṃ karṇabuddhau ratānāṃ; tadā nāśaṃse vijayāya sañjaya ॥ (bori 1.1.112)

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)

yadāśrauṣaṃ yakṣarūpeṇa dharmaṃ; samāgataṃ dharmarājena sūta. praśnānuktān vibruvantaṃ ca samyak; tadā nāśaṃse vijayāya sañjaya ॥ (bori 1.1.113)

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.

yadā'āśrauṣaṃ na vidur-māmakās-tān pracchanna-rūpān-vasataḥ pāṇḍaveyān। virāṭarāṣṭre saha kṛṣṇayā ca tadā nāśaṃse vijayāya sañjaya॥ (nīla 1.1.169)

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)

yadā'śrauṣaṁ kīcakānāṁ variṣṭhaṁ niṣūditaṁ bhrātṛśatena sārdham। draupadyarthe bhīmasenena saṅkhye tadā nāśaṁse vijayāya sañjaya ॥ (kumbha 1.1.193)

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)

yadāśrauṣaṁ māmakānāṁ variṣṭhān; dhanañjayenaikarathena bhagnān. virāṭarāṣṭre vasatā mahātmanā; tadā nāśaṁse vijayāya sañjaya ॥ (bori 1.1.114)

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)

yadāśrauṣaṃ satkṛtāṃ matsyarājñā; sutāṃ dattām uttarām arjunāya। tāṃ ca arjunaḥ pratyagṛhṇāt sutārthe; tadā nāśaṃse vijayāya sañjaya ॥ (bori 1.1.115)

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)

yadā-āśrauṣam nirjitasya adhanasya; pravrājitasya svajanāt prachyutasya. akṣauhiṇīḥ sapta yudhiṣṭhirasya; tadā nāśaṁse vijayāya sañjaya ॥ (bori 1.1.116)

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)

yadā-āśrauṣam nara-nārāyaṇau tau; kṛṣṇa-arjunau vadataḥ nāradasya. ahaṃ draṣṭā brahma-loke sadā iti; tadā nāśaṃse vijayāya sañjaya ॥ (bori 1.1.117)

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)

yadāśrauṣaṁ mādhavaṁ vāsudevaṁ; sarvātmanā pāṇḍavārthe niviṣṭam. yasya imāṁ gāṁ vikramam ekam āhu; tadā nāśaṁse vijayāya sañjaya ॥ (bori 1.1.118)

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)

yadā'śrauṣaṁ lokahitāya kṛṣṇaṁ śamārthinamupayātaṁ kurūṇām। śamaṁ kurvāṇamakṛtārthaṁ ca yātaṁ tadā nāśaṁse vijayāya sañjaya ॥ (nīla 1.1.175)

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)

yadāśrauṣaṃ karṇa-duryodhanābhyāṃ; buddhiṃ kṛtāṃ nigrahe keśavasya. taṃ ca ātmānaṃ bahudhā darśayānaṃ; tadā nāśaṃse vijayāya sañjaya ॥ (bori 1.1.119)

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)

yadāśrauṣaṁ vāsudeve prayāte; rathasya ekām agrataḥ tiṣṭhamānām. ārtāṁ pṛthāṁ sāntvitāṁ keśavena; tadā nāśaṁse vijayāya sañjaya ॥ (bori 1.1.120)

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)

yadāśrauṣaṁ mantriṇaṁ vāsudevaṁ; tathā bhīṣmaṁ śāntanavaṁ ca teṣām. bhāradvājaṁ ca ā'śiṣaḥ anubruvāṇaṁ; tadā nāśaṁse vijayāya sañjaya ॥ (bori 1.1.121)

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)

yadāśrauṣaṁ karṇa uvāca bhīṣmaṁ; na ahaṁ yotsye yudhyamāne tvayi iti. hitvā senām apacakrāma caiva; tadā nāśaṁse vijayāya sañjaya ॥ (bori 1.1.122)

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)

yadāśrauṣaṃ vāsudeva-arjunau tau; tathā dhanuḥ gāṇḍivam aprameyam। trīṇi ugravīryāṇi samāgatāni; tadā nāśaṃse vijayāya sañjaya ॥ (bori 1.1.123)

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)

yadā-āśrauṣam kaśmalena abhipanne; ratha-upasthe sīdamāne arjune vai. kṛṣṇam lokān darśayānam śarīre; tadā nāśamse vijayāya sañjaya ॥ (bori 1.1.124)

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)

yadāśrauṣaṁ bhīṣmam amitrakarśanam; nighnantam ājāvayutaṁ rathānām. naiṣāṁ kaścit vadhyate dṛśya-rūpaḥ; tadā nāśaṁse vijayāya sañjaya ॥ (bori 1.1.125)

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)

yadā' aśrauṣaṁ cāpageyena saṅkhye svayaṁ mṛtyuṁ vihitaṁ dhārmikeṇa। tac cākārṣuḥ pāṇḍaveyāḥ prahṛṣṭās tadā nāśaṁse vijayāya sañjaya॥ (nīla 1.1.183)

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)

yadā-āśrauṣam bhīṣmam atyanta-śūram; hataṃ pārthena āhaveṣu apradhṛśyam. śikhaṇḍinam purataḥ sthāpayitvā; tadā nāśaṃse vijayāya sañjaya ॥ (bori 1.1.126)

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)

yadā-āśrauṣam śarat-alpe śayānam; vṛddham vīram sāditam citra-puṅkhaiḥ. bhīṣmam kṛtvā somakān alpa-śeṣān; tadā nā-āśaṃse vijayāya sañjaya ॥ (bori 1.1.127)

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)

yadāśrauṣaṃ śāntanave śayāne; pānīyārthe coditena arjunena. bhūmiṃ bhittvā tarpitaṃ tatra bhīṣmaṃ; tadā nāśaṃse vijayāya sañjaya ॥ (bori 1.1.128)

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)

yadāśrauṣaṁ śukra-sūryau ca yuktau; kaunteyānām anulomau jayāya. nityaṁ ca asmān śvāpadāḥ vyābhaṣanta; tadā nāśaṁse vijayāya sañjaya ॥ (bori 1.1.129)

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)

yadā droṇaḥ vividhān astramārgān; vidarśayan samare citrayodhī. na pāṇḍavān śreṣṭhatamān nihanti; tadā nāśaṁse vijayāya sañjaya ॥ (bori 1.1.130)

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)

yadā-āśrauṣam ca asmadīyān mahārathān; vyavasthitān arjunasya antakāya. saṃśaptakān nihatān arjunena; tadā nā aśaṃse vijayāya saṃjaya ॥ (bori 1.1.131)

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)

yadā śrauṣam vyūham abhedyam anyaiḥ; bhāradvājena ātta-śastreṇa guptam. bhittvā saubhadram vīram ekam praviṣṭam; tadā nāśaṃse vijayāya sañjaya ॥ (bori 1.1.132)

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)

yadā abhimanyuṃ parivārya bālaṃ; sarve hatvā hṛṣṭa-rūpā babhūvuḥ. mahārathāḥ pārtham aśaknuvanta; tadā nāśaṃse vijayāya sañjaya ॥ (bori 1.1.133)

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)

yadāśrauṣaṃ abhimanyuṃ nihatya; harṣāt mūḍhān krośataḥ dhārtarāṣṭrān। krodhaṃ muktaṃ saindhave ca arjunena; tadā nāśaṃse vijayāya sañjaya ॥ (bori 1.1.134)

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)

yadāśrauṣaṁ saindhava-arthe pratijñām; pratijñātām tadvadhāya arjunena. satyām nistīrṇām śatru-madhye ca tena; tadā nāśaṁse vijayāya sañjaya ॥ (bori 1.1.135)

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)

yadāśrauṣaṃ śrānta-haye dhanañjaye; muktvā hayān pāyayitvā upavṛttān. punaḥ yuktvā vāsudevaṃ prayātaṃ; tadā nāśaṃse vijayāya sañjaya ॥ (bori 1.1.136)

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)

yadā’śrauṣaṁ vāhaneṣu āśvasatsu; ratha-upasthe tiṣṭhatā gāṇḍivena. sarvān yodhān vāritān arjunena; tadā nāśaṁse vijayāya sañjaya ॥ (bori 1.1.137)

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)

yadāśrauṣaṃ nāgabalaiḥ durutsahaṃ; droṇa-ānīkaṃ yuyudhānaṃ pramathya. yātaṃ vārṣṇeyaṃ yatra tau kṛṣṇa-pārthau; tadā nāśaṃse vijayāya sañjaya ॥ (bori 1.1.138)

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)

yadā-āśrauṣam karṇam āsādya muktaṃ; vadhāt bhīmam kutsayitvā vacobhiḥ. dhanuṣkoṭyā tudya karṇena vīram; tadā nāśaṃse vijayāya sañjaya ॥ (bori 1.1.139)

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)

yadā droṇaḥ kṛtavarmā kṛpaśca; karṇaḥ drauṇiḥ madrarājaśca śūraḥ। amarṣayan saindhavaṃ vadhyamānaṃ; tadā nāśaṃse vijayāya sañjaya ॥ (bori 1.1.140)

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)

yadāśrauṣaṃ devarājena dattāṃ; divyāṃ śaktiṃ vyaṃsitāṃ mādhavena. ghaṭotkace rākṣase ghorarūpe; tadā nāśaṃse vijayāya sañjaya ॥ (bori 1.1.141)

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)

yadāśrauṣaṁ karṇa-ghaṭotkacābhyām; yuddhe muktāṁ sūtaputreṇa śaktim. yayā vadhyaḥ samare savyasācī; tadā nāśaṁse vijayāya sañjaya ॥ (bori 1.1.142)

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)

yadā śrauṣaṁ droṇam ācāryam ekaṁ; dhṛṣṭadyumnena atikramya dharmam. ratha-upasthe prāyagataṁ viśastaṁ; tadā nāśaṁse vijayāya sañjaya ॥ (bori 1.1.143)

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)

yadā śrauṣam drauṇinā dvairathasthaṃ; mādrīputraṃ nakulaṃ lokamadhye. samaṃ yuddhe pāṇḍavaṃ yudhyamānaṃ; tadā nāśaṃse vijayāya sañjaya ॥ (bori 1.1.144)

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)

yadā droṇe nihate droṇaputraḥ; nārāyaṇaṃ divyam astraṃ vikurvan. naiṣāṃ antaṃ gatavān pāṇḍavānām; tadā nāśaṃse vijayāya sañjaya ॥ (bori 1.1.145)

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)

yadā'śrauṣaṃ bhīmasenena pītaṃ raktaṃ bhrātur yudhi duḥśāsanasya। nivāritaṃ nānyatamena bhīmaṃ tadā nāśaṃse vijayāya sañjaya ॥ (nīla 1.1.204)

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)

yadāśrauṣaṁ karṇam atyanta-śūraṁ; hataṁ pārthena āhaveṣu apradhṛṣyam। tasmin bhrātṛṇāṁ vigrahe deva-guhye; tadā nāśaṁse vijayāya sañjaya॥ (bori 1.1.146)

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)

yadā-āśrauṣam droṇa-putram kṛpam ca; duḥśāsanam kṛtavarmāṇam ugram। yudhiṣṭhiram śūnyam adharṣayantam; tadā nāśaṃse vijayāya sañjaya ॥ (bori 1.1.147)

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)

yadā-āśrauṣam nihatam madrarājaṃ; raṇe śūraṃ dharmarājena sūta. sadā saṅgrāme spardhate yaḥ sa kṛṣṇaṃ; tadā nāśaṃse vijayāya sañjaya ॥ (bori 1.1.148)

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)

yadāśrauṣaṁ kalaha-dyūta-mūlaṁ; māyā-balaṁ saubalaṁ pāṇḍavena। hatam saṅgrāme sahadevena pāpam; tadā nāśaṁse vijayāya sañjaya ॥ (bori 1.1.149)

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)

yadāśrauṣaṁ śrāntam ekaṁ śayānaṁ; hradam gatvā stambhayitvā tat ambhaḥ. duryodhanaṁ virathaṁ bhagnadarpaṁ; tadā nāśaṁse vijayāya sañjaya ॥ (bori 1.1.150)

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)

yadāśrauṣaṃ pāṇḍavāṃs tiṣṭhamānān; gaṅgā-hrade vāsudevena sārdham। amarṣaṇaṃ dharṣayataḥ sutaṃ me; tadā nāśaṃse vijayāya sañjaya ॥ (bori 1.1.151)

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)

yadāśrauṣaṃ vividhān tāta mārgān; gadāyuddhe maṇḍalaṃ sañcarantam। mithyā hataṃ vāsudevasya buddhyā; tadā nāśaṃse vijayāya sañjaya ॥ (bori 1.1.152)

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)

yadāśrauṣaṁ droṇaputrādibhiḥ taiḥ; hatān pāñcālān draupadeyān ca suptān. kṛtaṁ bībhtsam ayaśasyaṁ ca karma; tadā nāśaṁse vijayāya sañjaya ॥ (bori 1.1.153)

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)

yadāśrauṣaṁ bhīmasenānuyātena; aśvatthāmnā paramāstraṁ prayuktam। kruddhena aiṣīkam avadhīd yena garbhaṁ; tadā nāśaṁse vijayāya sañjaya ॥ (bori 1.1.154)

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)

yadāśrauṣaṁ brahmaśiraḥ arjunena; muktaṁ svasti iti astram astreṇa śāntam. aśvatthāmnā maṇi-ratnaṁ ca dattam; tadā nāśaṁse vijayāya sañjaya ॥ (bori 1.1.155)

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)

yadā śrauṣaṁ droṇaputreṇa garbhe; vairāṭyāyā vai pātyamāne mahāstre. dvaipāyanaḥ keśavaḥ droṇaputraṁ; paraspareṇa abhiśāpaiḥ śaśāpa॥ (bori 1.1.156)

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)

saṃjīvayāmīti hareḥ pratijñāṃ tadā nāśaṃse vijayāya saṃjaya ॥ (kumbha 1.1.239)

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

buddhvā cāhaṃ buddhi-hīno'dya sūta santapye vai putra-pautraiś ca hīnaḥ ॥ (kuṃbha 1.1.240)

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

śocyāḥ gāndhārī putrapautraiḥ vihīnā; tathā vadhvaḥ pitṛbhiḥ bhrātṛbhiḥ ca. kṛtaṃ kāryaṃ duṣkaraṃ pāṇḍaveyaiḥ; prāptaṃ rājyaṃ asapatnaṃ punaḥ taiḥ ॥ (bori 1.1.157)

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)

kaṣṭaṃ yuddhe daśa śeṣāḥ śrutāḥ me; trayaḥ asmākaṃ pāṇḍavānāṃ ca sapta. dvi-ūnā viṃśatiḥ āhata-akṣauhiṇīnām; tasmin saṃgrāme vigrahe kṣatriyāṇām ॥ (bori 1.1.158)

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)

tamasā tu abhyavastīrṇo; mohaḥ āviśatīva mām. sañjñāṃ na upalabhe sūta; manaḥ vihvalatīva me ॥ (bori 1.1.159)

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)

iti uktvā dhṛtarāṣṭraḥ atha; vilapya bahu-duḥkhitaḥ. mūrcchitaḥ punaḥ āśvastaḥ; sañjayaṃ vākyam abravīt ॥ (bori 1.1.160)

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)

sañjaya evam gate prāṇān tyaktum icchāmi mā ciram। stokam hi api na paśyāmi phalam jīvita-dhāraṇe॥ (bori 1.1.161)

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)

taṃ tathā vādinam dīnam vilapantam mahīpatim। gāvalgaṇiḥ idaṃ dhīmān mahārtham vākyam abravīt॥ (bori 1.1.162)

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

niḥśvasantaṃ yathā nāgaṃ muhyamānaṃ punaḥ punaḥ ॥ (nīla 1.1.221)

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

śrutavān asi vai rājño mahotsāhān mahābalān। dvaipāyanasya vadataḥ nāradasya ca dhīmataḥ ॥ (bori 1.1.163)

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

mahatsu rājavaṃśeṣu guṇaiḥ samuditeṣu ca। jātān divyāstraviduṣaḥ śakra-pratima-tejasaḥ ॥ (bori 1.1.164)

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

dharmeṇa pṛthivīṃ jitvā yajñaiḥ iṣṭvā āpta-dakṣiṇaiḥ। asmin loke yaśaḥ prāpya tataḥ kāla-vaśaṃ gatāḥ॥ (bori 1.1.165)

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)

vainyaṃ mahārathaṃ vīraṃ sṛñjayaṃ jayatāṃ varam। suhotraṃ rantidevaṃ ca kakṣīvantaṃ tathā auśijam॥ (bori 1.1.166)

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)

bāhlīkaṃ damanaṃ śaibyaṃ śaryātim ajitaṃ jitam। viśvāmitram amitraghnam ambarīṣaṃ mahābalam॥ (bori 1.1.167)

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

maruttaṃ manum ikṣvākuṃ gayaṃ bharatameva ca। rāmaṃ dāśarathiṃ caiva śaśabinduṃ bhagīratham ॥ (bori 1.1.168)

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

kṛtavīryaṃ mahābhāgaṃ tathaiva janamejayam ॥ (nīla 1.1.228)

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

yayātiṁ śubhakarmāṇaṁ devaiḥ yaḥ yājitaḥ svayam। caitya-yūpāṅkitā bhūmiḥ yasya iyam savanākarā ॥ (bori 1.1.169)

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)

iti rājñāṃ caturviṃśat nāradena surarṣiṇā। putraśoka-abhitaptāya purā śaibyāya kīrtitāḥ॥ (bori 1.1.170)

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)

tebhyaḥ ca anye gatāḥ pūrvaṃ; rājānaḥ balavat-tarāḥ. mahārathāḥ mahātmānaḥ; sarvaiḥ samuditāḥ guṇaiḥ ॥ (bori 1.1.171)

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

pūruḥ kuruḥ yaduḥ śūraḥ; viṣvagaśvaḥ mahā-dhṛtiḥ. anenāḥ yuvanāśvaḥ ca; kakutsthaḥ vikramī raghuḥ ॥ (bori 1.1.172)

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)

vijitī vītihotraḥ ca; bhavaḥ śvetaḥ bṛhadguruḥ। uśīnaraḥ śatarathaḥ; kaṅkaḥ duliduhaḥ drumaḥ॥ (bori 1.1.173)

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

dambhodbhavaḥ paraḥ venaḥ; sagaraḥ saṅkr̥tiḥ nimiḥ। ajeyaḥ paraśuḥ puṇḍraḥ; śambhuḥ devāvr̥ddhaḥ anaghaḥ ॥ (bori 1.1.174)

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

deva-āhvayaḥ supratimaḥ supratīkaḥ bṛhadrathaḥ। mahotsāhaḥ vinītātmā sukratuḥ naiṣadhaḥ nalaḥ॥ (bori 1.1.175)

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)

satyavrataḥ śāntabhayaḥ sumitraḥ subalaḥ prabhuḥ। jānujaṅghaḥ anaraṇyaḥ arkaḥ priyabhṛtyaḥ śubhavrataḥ॥ (bori 1.1.176)

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)

balabandhuḥ nirāmardaḥ ketuśṛṅgaḥ bṛhadbalaḥ। dhṛṣṭaketuḥ bṛhatketuḥ dīptaketuḥ nirāmayaḥ॥ (bori 1.1.177)

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)

avikṣit prabalaḥ dhūrtaḥ kṛtabandhuḥ dṛḍheṣudhiḥ। mahāpurāṇaḥ sambhāvyaḥ pratyaṅgaḥ parahā śrutiḥ॥ (bori 1.1.178)

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)

ete ca anye ca bahavaḥ śataśaḥ atha sahasraśaḥ। śrūyante ayutaśaḥ ca anye saṅkhyātāḥ ca api padmaśaḥ॥ (bori 1.1.179)

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)

hitvā suvipulān bhogān buddhimantaḥ mahābalāḥ। rājānaḥ nidhanaṃ prāptāḥ tava putraiḥ mahattamāḥ ॥ (bori 1.1.180)

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

yeṣāṃ divyāni karmāṇi vikramaḥ tyāgaḥ eva ca। māhātmyam api ca āstikyaṃ satyatā śaucam ārjavam॥ (bori 1.1.181)

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

vidvadbhiḥ kathyate loke purāṇaiḥ kavi-sattamaiḥ। sarva-ṛddhi-guṇa-sampannāḥ te ca api nidhanaṃ gatāḥ॥ (bori 1.1.182)

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)

tava putrāḥ durātmānaḥ prataptāḥ ca eva manyunā। lubdhāḥ durvṛtta-bhūyiṣṭhāḥ na tān śocitum arhasi॥ (bori 1.1.183)

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)

śrutavān asi medhāvī buddhimān prājña-sammataḥ। yeṣāṃ śāstra-anugā buddhiḥ na te muhyanti bhārata॥ (bori 1.1.184)

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)

nigraha-anugrahau ca api viditau te narādhipa। na atyantam eva anuvṛttiḥ śrūyate putra-rakṣaṇe॥ (bori 1.1.185)

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)

bhavitavyaṃ tathā tat ca; na ataḥ śocitum arhasi। daivaṃ prajñā-viśeṣeṇa; kaḥ nivartitum arhati॥ (bori 1.1.186)

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)

vidhātṛ-vihitaṃ mārgaṃ; na kaścit ati vartate. kāla-mūlam idaṃ sarvaṃ; bhāva-abhāvau sukha-asukhe ॥ (bori 1.1.187)

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)

kālaḥ pacati bhūtāni; kālaḥ saṃharati prajāḥ. nirdahantaṃ prajāḥ kālaṃ; kālaḥ śamayate punaḥ ॥ (bori 1.1.188)

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

kālaḥ vikurute bhāvān; sarvān loke śubha-aśubhān. kālaḥ saṅkṣipate sarvāḥ; prajāḥ visṛjate punaḥ ॥ (bori 1.1.189)

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)

kālaḥ sarveṣu bhūteṣu; carati avidhṛtaḥ samaḥ ॥ (bori 1.1.189)

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

kālaḥ supteṣu jāgarti kālo hi duratikramaḥ ॥ (nīla 1.1.250)

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

atīta-anāgatāḥ bhāvāḥ; ye ca vartanti sāmpratam। tān kāla-nirmitān buddhvā; na sañjñām hātum arhasi॥ (bori 1.1.190)

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)

ity-evaṃ putra-śoka-ārtaṃ dhṛtaraāṣṭraṃ jana-īśvaram। āśvāsya svastham akarot sūtaḥ gāvalgaṇiḥ tadā ॥ (kumbha 1.1.277)

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)

dhṛtarāṣṭro'pi tacchrutvā dhṛtimeva samāśrayat। diṣṭyedamāgatamiti mattvā sa prājñasattamaḥ॥ (kumbha 1.1.278)

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)

sūta uvāca॥

Sūta said.

lokānāṃ ca hitārthāya kāruṇyān munisattamaḥ ॥ (kumbha 1.1.279)

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

atra upaniṣadaṃ puṇyām kṛṣṇadvaitpāyanaḥ abravīt। bhārata-adhyayanāt puṇyāt api pādam adhīyataḥ ॥ (bori 1.1.191)

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)

śraddadhānasya pūyante sarvapāpāni aśeṣataḥ ॥ (bori 1.1.191)

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

devarṣayaḥ hi atra puṇyāḥ brahma-rājarṣayaḥ tathā। kīrtyante śubhakarmāṇaḥ tathā yakṣa-mahoragāḥ॥ (bori 1.1.192)

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)

bhagavān vāsudevaḥ ca kīrtyate atra sanātanaḥ। saḥ hi satyam amṛtam caiva pavitram puṇyam eva ca ॥ (bori 1.1.193)

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

śāśvataṃ brahma paramaṃ dhruvaṃ jyotiḥ sanātanam। yasya divyāni karmāṇi kathayanti manīṣiṇaḥ ॥ (bori 1.1.194)

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

asat sat sat-asat ca eva; yasmāt devāt pravartate। santatiḥ ca pravṛttiḥ ca; janma mṛtyuḥ punarbhavaḥ॥ (bori 1.1.195)

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)

adhyātmaṁ śrūyate yat ca pañcabhūta-guṇātmakam। avyakta-ādi paraṁ yat ca saḥ eva parigīyate ॥ (bori 1.1.196)

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)

yat tat yativarāḥ yuktāḥ dhyāna-yoga-balānvitaḥ। pratibimbam iva ādarśe paśyanti ātmani avasthitam ॥ (bori 1.1.197)

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)

śraddadhānaḥ sadā udyuktaḥ satya-dharma-parāyaṇaḥ। āsevan imam adhyāyam naraḥ pāpāt pramucyate ॥ (bori 1.1.198)

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)

anukramaṇi-adhyāyam bhāratasya imam āditaḥ। āstikaḥ satataṃ śṛṇvan na kṛcchreṣu avasīdati॥ (bori 1.1.199)

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)

ubhe sandhye japan kiñcit; sadyaḥ mucyeta kilbiṣāt. anukramaṇyā yāvat syāt; ahnā rātryā ca sañcitam ॥ (bori 1.1.200)

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)

bhāratasya vapuḥ hi etat; satyaṁ ca amṛtam eva ca. navanītaṁ yathā dadhnaḥ; dvipadāṁ brāhmaṇaḥ yathā ॥ (bori 1.1.201)

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)

āraṇyakaṃ ca vedebhya oṣadhibhyo'mṛtaṃ yathā ॥ (nīla 1.1.265)

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

hradānām udadhiḥ śreṣṭhaḥ; gauḥ variṣṭhā catuṣpadām. yathā etāni variṣṭhāni; tathā bhāratam ucyate ॥ (bori 1.1.202)

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)

yaḥ ca enam śrāvayet śrāddhe; brāhmaṇān pādam antataḥ। akṣayyam annapānaṃ tat; pitṛn tasya upatiṣṭhati ॥ (bori 1.1.203)

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)

itihāsa-purāṇābhyām; vedam samupabṛṁhayet। bibheti alpa-śrutāt vedaḥ; mām ayam pratariṣyati ॥ (bori 1.1.204)

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)

kārṣṇam vedam imam vidvān; śrāvayitvā artham aśnute. bhrūṇa-hatyā-kṛtaṃ ca api; pāpaṃ jahyāt na samśayaḥ ॥ (bori 1.1.205)

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)

yaḥ imaṁ śuciḥ adhyāyaṁ paṭhet parvaṇi parvaṇi। adhītaṁ bhārataṁ tena kṛtsnaṁ syāt iti me matiḥ ॥ (bori 1.1.206)

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

yaḥ ca imaṁ śṛṇuyāt nityam; ārṣaṁ śraddhā-samanvitaḥ. saḥ dīrgham āyuḥ kīrtiṁ ca; svarga-gatim ca āpnuyāt naraḥ ॥ (bori 1.1.207)

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)

catvāraḥ ekataḥ vedāḥ; bhāratam ca ekam ekataḥ. samāgataiḥ surarṣibhiḥ; tulām āropitaṃ purā ॥ (bori 1.1.208)

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)

mahattve ca gurutve ca; dhriyamāṇaṃ tataḥ adhikam ॥ (bori 1.1.208)

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

caturbhyaḥ sarahasyebhyo vedebhyo hy adhikaṃ yadā ॥ (nīla 1.1.272)

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

tadāprabhṛti loke'smin mahābhāratam ucyate ॥ (nīla 1.1.273)

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

mahatvāt bhāravattvāt ca; mahābhāratam ucyate। niruktam asya yaḥ veda; sarva-pāpaiḥ pramucyate॥ (bori 1.1.209)

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

tapaḥ na kalkaḥ adhyayanaṃ na kalkaḥ। svābhāvikaḥ vedavidhiḥ na kalkaḥ। prasahya vitta-haraṇaṃ na kalkaḥ; tāni eva bhāva-upahatāni kalkaḥ ॥ (bori 1.1.210)

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)