01.001 BORI + Nilakantha + Kumbhaghonam
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)
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)
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)
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)
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)
Once, having humbled himself, the son of the sūta approached the brahmarṣis, steadfast in their vows, as they sat together. (bori 1.1.2)
When he arrived at the hermitage, the ascetic dwellers of Naimiṣāraṇya, wishing to hear various stories, gathered around him there. (bori 1.1.3)
He said to all those sages: "I am blessed by your sight today." (Kumbha 1.1.7)
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)
Having heard his words, the inhabitants of Naimiṣāraṇya (the forest) (1.1.9)
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)
Then, when all the ascetics had sat down, Lomaharṣaṇa, out of humility, took the seat assigned to him. (1.1.5)
Then, having observed him comfortably seated and rested, there the sage—someone who was initiating conversation—asked him stories. (1.1.6)
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)
Thus, when asked, the son of Lomaharṣaṇa properly spoke a statement, endowed with eloquence and based upon their deeds, concerning them. (1.1.8)
In that great assembly of sages whose selves were purified. (nīla 1.1.9)
Sūta said.
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)
The various highly auspicious stories told by Kṛṣṇa Dvaipāyana, and also those that were properly narrated by Vaiśampāyana.
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)
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)
Of the Pāṇḍavas, the Kurus, and all the kings of the earth. (bori 1.1.11)
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)
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)
Gentlemen, you are well and seated; what should I say, O Brahmins? (1.1.13)
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)
The sages spoke.
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)
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)
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)
Vaiśampāyana spoke that (narrative) to King Janamejaya, as the sage, with satisfaction, in the sacrifice, by the command of Dvaipāyana. (bori 1.1.18)
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 said;
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)
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)
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)
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)
Salutations to the revered Vyāsa, of boundless energy; by whose grace I shall narrate this story of Nārāyaṇa. (kumbha 1.1.32)
Visiting all āśramas and bathing in all sacred waters do not produce as much merit as the narration of Nārāyaṇa. (Kumbha 1.1.33)
There has never been, nor will there ever be, anyone equal to Nārāyaṇa. By this true statement, I accomplish all purposes. (1.1.34)
Some poets have narrated; others tell it now; likewise, others still will relate this history on earth. (1.1.24)
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)
Adorned with auspicious words, divine and human conventions, and various metrical forms, it is dear to the learned. (bori 1.1.26)
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)
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)
Having united through knowledge, he perceived all things internally. (Kumbha 1.1.41)
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)
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)
That which is wonderful, inconceivable, equal everywhere; which is unmanifest, subtle, the cause, and is both existent and nonexistent. (bori 1.1.29)
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)
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)
"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)
Yakṣas, Sādhyas, Piśācas, Guhyakas, and the Pitṛs—thus, from them were born the wise and distinguished Brahmarṣis, pure in nature. (bori 1.1.33)
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)
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)
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)
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)
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)
The concise creation of the gods consists of thirty-three thousand, thirty-three hundred, and thirty-three. (bori 1.1.39)
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)
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)
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)
Daśajyotis, the great-souled one, had ten thousand sons; thereafter, Śatajotis had other sons here, ten times as many. (bori 1.1.43)
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)
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)
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)
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)
The conduct of the Bharata dynasty and its comprehensive expansion. (kumbha 1.1.63)
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)
He will briefly recount the history and then relate it in detail. (Kumbha 1.1.64)
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)
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)
The wise illuminate various kinds of knowledge from the collections. Some are skilled in explaining, others in retaining the text. (1.1.51)
The son of Satyavatī, by his austerity and celibacy, after arranging the eternal Veda, composed this meritorious history. (bori 1.1.52)
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)
Having composed that foremost of stories, the master Dvaipayana (Vyāsa). (1.1.55)
He reflected, "How should I teach the students here?" Knowing that thought of the sage Dvaipāyana, (nīla 1.1.56)
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)
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)
Hiraṇyagarbha sat on that supreme seat; but having moved around near the seat, the son of Vāsava stood there. (1.1.59)
Then, having received permission from Brahmā, Parameṣṭhin, Kṛṣṇa—pleased and with a pure smile—sat down near the seat. (nīla 1.1.60)
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)
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)
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)
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)
(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)
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)
"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)
The praise of holy places and sacred regions, and of rivers, mountains, forests, and the ocean. (1.1.68)
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)
Even though the all-pervading substance has been explained, yet there is no one on earth who is its writer. (nīla 1.1.70)
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)
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)
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)
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)
Then Vyāsa, the son of Satyavatī, remembered Heramba (Ganesha); for Lord Gaṇeśa, when simply remembered, fulfills the wishes conceived by devotees. (1.1.75)
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)
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)
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)
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)
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)
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)
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)
Even though Ganesha, the omniscient, paused to reflect for a moment, during that time Vyasa too composed many other verses. (1.1.83)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
After having begotten Dhṛtarāṣṭra, Pāṇḍu, and Vidura, the wise one again went to the hermitage for austerity. (bori 1.1.55)
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)
Having been asked by Janamejaya and by thousands of brāhmaṇas, he instructed his disciple Vaiśampāyana, who was seated nearby. (bori 1.1.57)
He, sitting with the members, recited the Bhārata; during the intervals of the sacrifice, being repeatedly urged, again and again. (bori 1.1.58)
Vyāsa properly described the detailed account of the Kuru lineage, Gandhari's righteousness, Vidura's wisdom, and Kuntī's steadfastness. (bori 1.1.59)
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)
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)
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)
Then the sage composed an additional summary of more than fifty, an index chapter of all the narratives with their divisions. (1.1.62)
Dvaipāyana first taught this to his son Śuka; then, the master imparted it to other worthy disciples. (bori 1.1.63)
He made another saṁhitā (collection) of sixty hundred-thousand (verses). (1.1.105)
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)
But among humans, one hundred thousand is established. (nīla 1.1.107)
Nārada informed the gods, Sita and Devala informed the ancestors. Śuka indeed caused the gandharvas, yakṣas, and rākṣasas to hear. (bori 1.1.64)
The brāhmaṇa-sage Vaiśampāyana made the king, the great-souled Janamejaya, the descendant of Parīkṣit, hear [this]. (Kumbha 1.1.125)
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)
But know that one hundred thousand has indeed been spoken by me. (Kumbha 1.1.127)
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)
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)
Pāṇḍu, after conquering many lands through intelligence and valor, dwelt in the forest together with sages, being fond of hunting. (1.1.112)
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)
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)
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)
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)
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)
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)
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)
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)
Among all those Pāṇḍavas who were born, who were great-souled ones. (1.1.135)
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)
Then, by the sages themselves, boys—handsome, with matted hair, practicing celibacy—were brought to the sons of Dhṛtarāṣṭra. (bori 1.1.71)
Having said, "These sons, brothers, disciples, and friends of yours are the Pāṇḍavas," the sages then became invisible. (1.1.72)
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)
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)
Entirely welcome! By good fortune, we see the lineage of Pāṇḍu. Everywhere voices saying "welcome" were heard. (bori 1.1.75)
When that sound ceased, all directions resounded, and a loud reverberation arose from the vanished beings. (bori 1.1.76)
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)
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)
The Pāṇḍavas too, after studying all the Vedas and various śāstras, lived there, honored and fearless. (1.1.79)
The people were pleased with Yudhiṣṭhira's purity, with Bhīmasena's steadfastness, and with Arjuna's valor. (bori 1.1.80)
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)
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)
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)
Arjuna, after conquering all the kings and their mighty hosts, brought the Rājasūya great sacrifice to the king. (bori 1.1.84)
The great Rājasūya sacrifice, rich in food, gifts, and all virtues, was performed by Yudhiṣṭhira. (1.1.85)
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)
He approached Duryodhana, bringing worthy gifts from all around—jewels, gold, precious stones, cows, elephants, horses, and other treasures. (bori 1.1.87)
Wondrous garments, cloaks and coverings, blankets, animal skins, jewels, rugs and spreads.
When he saw such prosperity of the Pāṇḍavas, a very great anger, born of envy, arose in him. (1.1.88)
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)
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)
He, enjoying many kinds of pleasures and jewels, is described as Dhritarashtra's pale and emaciated deer. (1.1.91)
Dhṛtarāṣṭra, fond of his son, then consented to the dice game. Upon hearing that, great anger arose in Vāsudeva. (1.1.92)
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)
Having set aside Vidura, Droṇa, Bhīṣma, Śāradvata (Kripa), in that great tumultuous battle, the kṣatriya warriors killed each other. (bori 1.1.94)
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)
Dhṛtarāṣṭra, having meditated for a long time, spoke these words to Sañjaya. (bori 1.1.95)
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)
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)
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)
And I also cause Duryodhana, who is unconscious and deluded, to be deluded. (bori 1.1.98)
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)
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)
He arranged the deceptive dice-game together with the king of Gandhāra. (bori 1.1.100)
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.
Then, O son of Sūta, it was said, "Thus you will know me with the eye of wisdom." (bori 1.1.101)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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.
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)
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)
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)
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)
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.
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
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)
O Sañjaya, at that time, because of Hari's promise of 'I will revive,' I hoped for victory. (Kumbha 1.1.239)
Having realized, I—being without wisdom today, O charioteer—am truly tormented and bereft of sons and grandsons. (1.1.240)
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)
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)
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)
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)
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)
As the king, dejected and lamenting, thus spoke, the wise Gāvalgaṇi addressed him with these words of great import. (bori 1.1.162)
Breathing out again and again like a bewildered serpent. (1.1.221)
Indeed, you have heard from Dvaipāyana (Vyāsa) and the wise Nārada of the mighty and greatly energetic kings. (1.1.163)
Born in the great royal lineages endowed with virtues were those who knew divine weapons and had splendor equal to Indra. (1.1.164)
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)
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)
Bāhlīka, Damana, Śaibya, Śaryāti, the unconquered, the conquered; Viśvāmitra, destroyer of enemies; and Ambarīṣa, the mighty one. (1.1.167)
Marutta, Manu, Ikṣvāku, Gaya, Bharata, Rāma (the son of Daśaratha), Śaśabindu, and Bhagīratha. (bori 1.1.168)
Kṛtavīrya, the greatly fortunate one, and likewise Janamejaya.(1.1.228)
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)
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)
Besides them, other kings who were stronger, great chariot-warriors and great-souled, endowed with all qualities, have gone before. (BORI 1.1.171)
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, Vītihotra, Bhava, Śveta, Bṛhadguru, Uśīnara, Śataratha, Kaṅka, Duliduha, and Druma. (bori 1.1.173)
Dambhodbhava, Para, Vena, Sagara, Saṅkr̥ti, Nimi, Ajeya, Paraśu, Puṇḍra, Śambhu, Devāvr̥ddha, and Anagha. (bori 1.1.174)
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)
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)
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)
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)
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)
The greatest and wisest kings, endowed with great strength, having given up immense enjoyments, have been killed by your sons. (bori 1.1.180)
Those whose deeds are divine, who possess valor, renunciation; and whose greatness, faith, truthfulness, purity, and uprightness are present. (bori 1.1.181)
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)
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)
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)
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)
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)
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)
Time ripens all beings; time withdraws all creatures. When beings burn (suffer) with time, time again pacifies them. (bori 1.1.188)
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)
Time moves among all beings unimpeded and impartial. (1.1.189)
Time remains awake even when all are asleep; for time is indeed insurmountable. (1.1.250)
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)
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)
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 said.
The best among sages, out of compassion and for the benefit of the people, (acted thus). (Kumbha 1.1.279)
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)
All the sins of the faithful are completely purified. (bori 1.1.191)
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)
The Lord Vāsudeva is also spoken of here as eternal; indeed, he is truth, immortality, purity, and merit.
The wise recount the divine deeds of that eternal, supreme, immutable, and everlasting Light, Brahman. (bori 1.1.194)
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)
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)
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)
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)
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)
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)
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)
Just as nectar is from medicinal plants, so too is the Āraṇyaka section from the Vedas. (1.1.265)
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)
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)
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)
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)
Whoever, being pure, recites this chapter on every festival, it is my opinion that he has studied the entire Mahābhārata. (bori 1.1.206)
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)
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)
Being supported is greater than both greatness and heaviness. (bori 1.1.208)
When there is more than the four secret Vedas. (nīla 1.1.272)
From that time onward in this world it is called the Mahābhārata. (nīla 1.1.273)
Because of its greatness and weightiness, it is called Mahābhārata. Whoever knows its derivation is released from all sins. (bori 1.1.209)
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)