01.001 Variances
समालोचनात्मकसंस्करणगताः पाठभेदाः
Textual variants pertaining to the critical edition.
जयति पराशरसूनुः सत्यवतीहृदयनन्दनो व्यासः । यस्यास्यकमलकोशे वाङ्मयममृतं पिबति लोकः ॥
Triumphant is Vyāsa, the son of Parāśara and delight of Satyavatī’s heart, whose lotus-like lips provide the nectar of speech, drunk by the world.
धर्मदृढबद्धमूलो वेदस्कन्धः पुराणशाखाढ्यः । क्रतुकुसुमो मोक्षफलो जयति कल्पद्रुमो विष्णुः ॥
The wish-fulfilling tree Viṣṇu, whose roots are firmly established in dharma, whose trunk is the Vedas, whose branches abound with the Purāṇas, whose flowers are sacrifices and whose fruit is liberation, triumphs.
पितामहाद्यं प्रवदन्ति षष्ठं महर्षिमक्षय्यविभूतियुक्तम् । नारायणस्यांशजमेकपुत्रं द्वैपायनं वेदनिधिं नमामि ॥
I bow to Dvaipāyana, the sole son born as a part of Nārāyaṇa, the treasure of the Veda, the great sage of endless glory, called the sixth and beginning from the grandfather.
पाराशर्यवचस्सरोजममलं गीतार्थगन्धोत्कटं नानाख्यानककेसरं हरिकथासंबोधनाबोधितम् । लोके सज्जनषट्पदैरहरहः पेपीयमानं मुदा भूयाद्भारतपङ्कजं कलिमलप्रध्वंसि नः श्रेयसे ॥
May the Mahābhārata, the pure lotus that springs from the speech of Parāśarya (Vyāsa)—whose strong fragrance is the meaning of the Gītā, whose filaments are many different narratives, made known through the telling of stories of Hari, and which is joyfully tasted day by day by the virtuous (like bees), and which destroys the impurities of the Kali age—bring welfare to us.
यः श्वेतत्वमुपागतः कृतयुगे त्रेतायुगे रक्ततां युग्मे यः कपिलः कलौ च भगवान् कृष्णत्वमायाग [अस्पष्ट]। [अस्पष्ट]दन्ति मुनयो यो योगिभिर्गीयते स ब्रह्मा यदि वा हरो यदि शिवो यः कोऽपि तस्मै नमः ॥
Who in the Krita yuga attained whiteness, in the Treta yuga redness, in the Dvapara yuga tawny color, and in Kali yuga, the Lord assumed blackness; whom sages with [unclear]-teeth, who is sung by yogis, who is Brahmā, or Hara, or Śiva, whoever he may be, to him I offer my obeisance.
व्यासं वसिष्ठनप्तारं शक्तेः पौत्रमकल्मषम् । पराशरात्मजं वन्दे शुकतातं तपोनिधिम् ॥
I bow to Vyāsa, who is the great-grandson of Vasiṣṭha, the grandson of Śakti, the sinless one, the son of Parāśara, the father of Śuka, and a treasure of asceticism.
अचतुर्वदनो ब्रह्मा द्विबाहुरपरो हरिः । अभाललोचनः शम्भुर्भगवान् बादरायणः ॥
Brahmā was not four-faced, Hari was of only two arms, Śaṁbhu was without a forehead eye — such was Lord Bādarāyaṇa.
व्यासाय विष्णुरूपाय व्यासरूपाय विष्णवे । नमो वै ब्रह्मनिधये वासिष्ठाय नमो नमः ॥
Salutations to Vyāsa, who is the embodiment of Viṣṇu, to Viṣṇu in the form of Vyāsa, the one who is the repository of spiritual knowledge and the son of Vasiṣṭha. Salutations again and again.
अभ्रश्यामः पिङ्गजटाबद्धकलापः प्रांशुर्दण्डी कृष्णमृगत्वक्परिधानः ।
Cloud-dark in complexion, with matted locks of tawny hair, tall, staff in hand, clad in black antelope skin.
साक्षाल्लोकान्पावयमानः कविमुख्यः पाराशर्यः पर्वसु रूपं विवृणोतु ॥
May the son of Parāśara, chief among poets, who directly purifies the worlds, reveal his form in the sections (of this work).
अशुभानि निराचष्टे तनोति शुभसन्ततिम् । स्मृतमात्रेण यः पुंसां ब्रह्म तन्मङ्गलं विदुः ॥
They know that Brahman, whose mere remembrance removes inauspicious things and spreads auspiciousness among men, to be auspicious.
धर्मो विवर्धति युधिष्ठिरकीर्तनेन पापं प्रणश्यति वृकोदरकीर्तनेन ।
Righteousness increases by praising Yudhiṣṭhira, and sin is destroyed by praising Vṛkodara (Bhīma).
शत्रुर्विनश्यति धनञ्जयकीर्तनेन माद्रीसुतौ कथयतां न भवन्ति रोगाः ॥
The enemy is destroyed by praising Dhanañjaya; no diseases arise for those who recite about the two sons of Mādrī.
सरस्वतीपदं वन्दे श्रियः पतिमुमापतिम् । त्विषां पतिं गणपतिं बृहस्पतिमुखानृषीन् ॥
I bow to the feet of Sarasvatī, to the lord of Śrī, to the lord of Umā, to the lord of lights, to the lord of hosts, and to the sages headed by Bṛhaspati.
नारायणं सुरगुरुं जगदेकनाथं भक्तप्रियं सकललोकनमस्कृतं च ।
Nārāyaṇa, the preceptor of the gods, the sole lord of the world, dear to devotees, and revered by all beings.
त्रैगुण्यवर्जितमजं विभुमाद्यमीशं वन्दे भवघ्नमसुरासुरसिद्धवन्द्यम् ॥
I salute the primordial, all-pervading Lord, who is unborn, free from the three qualities, the destroyer of worldly existence, and who is worshipped by asuras, suras, and siddhas.
उवाच तानृषीन् सर्वान् धन्यो वोऽस्म्यद्य दर्शनात् । वेद वैयासिकीः सर्वाः कथा धर्मार्थसंहिताः । वक्ष्यामि वो द्विजश्रेष्ठाः शृण्वन्त्वद्य तपोधनाः । तस्य तद्वचनं श्रुत्वा नैमिषारण्यवासिनः ।
He said to all those sages: "I am blessed today by seeing you. I know all the Vyāsa’s accounts collected regarding dharma and artha. I will tell them to you, O best of twice-born; let the ascetics listen today." When his words were heard, the dwellers of Naimiṣāraṇya (attended).
एवं पृष्टोऽब्रवीत्सम्यग्यथावल्लोमहर्षणिः । वाक्यं वचनसंपन्नस्तेषां तु चरिताश्रयम् । तस्मिन्सदसि विस्तीर्णे मुनीनां भावितात्मनाम् ।
Having thus been asked, Lomaharṣaṇa rightly and properly spoke, delivering eloquent words based on their deeds, in that spacious assembly of the sages of purified souls.
श्रुतं मे भारताख्यानं धर्मकामार्थमोक्षदम् । जनमेजयेन पृष्टः सन्वैशंपायन उक्तवान् । ऋषीणामग्रतस्तत्र धर्मिष्ठानां महात्मनाम् । व्यासदेवाज्ञया तत्र यद्वैशंपायनस्तदा । श्रुतं वै भारताख्यानं वेदार्थैश्चोपबृंहितम् । तत्र मे विदितं सर्वं भारताख्यानमादितः ॥
I have heard the story of Bharata, which bestows dharma, kāma, artha, and mokṣa. When asked by Janamejaya, Vaiśampāyana recited it before the righteous and great sages, on the order of Vyāsa. I have indeed heard the story of Bharata, expanded with the import of the Vedas; there, I have come to know the entire Bharata story from the very beginning.
नमो भगवते तस्मै व्यासायामिततेजसे । यस्य प्रसादाद्वक्ष्यामि नारायणकथामिमाम् । सर्वाश्रमाभिगमनं सर्वतीर्थावगाहनम् । न तथा फलदं सूते नारायणकथा यथा । नास्ति नारायणसमं न भूतं न भविष्यति । एतेन सत्यवाक्येन सर्वार्थान्साधयाम्यहम् ॥
Obeisance to that blessed Vyāsa of boundless splendor, by whose grace I narrate this story of Nārāyaṇa. Visiting all spiritual retreats and bathing in all sacred waters does not yield as much merit, O Sūta, as listening to the tale of Nārāyaṇa. There is none equal to Nārāyaṇa, there has been none, and none will be. By this true statement, I accomplish all my aims.
पुण्ये हिमवतः पादे मेध्ये गिरिगुहालये । विशोध्य देहं धर्मात्मा दर्भसंस्तरमाश्रितः । शुचिः सनियमो व्यासः शान्तात्मा तपसि स्थितः । भारतस्येतिहासस्य धर्मेणान्वीक्ष्य तां गतिम् । प्रविश्य योगं ज्ञानेन सोऽपश्यत्सर्वमन्ततः ॥
At the holy foot of the Himalaya, in a sacred mountain cave, having purified his body, the righteous Vyasa, possessing purity and self-control, seated upon a darbha grass mat, with a peaceful mind devoted to austerity, examined the course of the Bharata's history through dharma. Entering union through knowledge, he saw everything within.
एवं वै संग्रहाध्यायः पूर्वमेव महर्षिणा । क्रमणप्रस्तरैर्युक्तः कथंचिदप्यतीव हि । एतदर्थं च विहितः संग्रहोऽयं यथाश्रुतः । तच्छ्रुत्वा सर्वमाख्यातं लोके ज्ञास्यन्ति मानवाः ॥
Thus indeed, this collection section was previously arranged by the great sage, furnished with steps in some way, and for this purpose this collection as heard has been set forth. Having heard this, all that has been recounted will be known by people in the world.
इदं शतसहस्राख्यं श्लोकानां पुण्यकर्मणाम् । उपाख्यानैः सह ज्ञेयं श्राव्यं भारतमुत्तमम् ॥
This supreme Bhārata, called the 'hundred-thousand (verses)', consisting of meritorious deeds and episodes, should be learned and heard.
षष्टिं शतसहस्राणि चकारान्यां स संहिताम् । त्रिंशच्छतसहस्रं च देवलोके प्रतिष्ठितम् । पित्र्ये पञ्चदश प्रोक्तं रक्षोयक्षे चतुर्दश । एकं शतसहस्रं तु मानुषेषु प्रतिष्ठितम् ॥
He created another compilation comprising sixty hundred thousand. Three hundred thousand (verses) are established in the world of the gods; fifteen are declared in the rites for the ancestors; fourteen among the demons and yakṣas; but one hundred thousand (verses) are established among men.
अस्मिंस्तु मानुषे लोके वैशंपायन उक्तवान् । शिष्यो व्यासस्य धर्मात्मा सर्ववेदविदां वरः । एकं शतसहस्रं तु मयोक्तं वै निबोधत ॥
Here, in this human world, Vaiśaṃpāyana has spoken. He is the righteous-souled student of Vyāsa, the best among all knowers of the Vedas. Know indeed that I have spoken one hundred thousand (verses).
वैशंपायनविप्रर्षिः श्रावयामास पार्थिवम् । पारिक्षितं महाबाहुं नृपं तु जनमेजयम् ॥
The sage Vaiśaṁpāyana recited to King Janamejaya, the powerful-armed son of Parīkṣit.
ततो धर्मोपनिषदं श्रुत्वा भर्तुः प्रिया पृथा । धर्मानिलेन्द्रांस्ताभिः साजुहाव सुतवाञ्छया । तदस्तोपनिषन्माद्री चाश्विनावाजुहाव च । जाताः पार्थास्ततः सर्वे कुन्त्या माद्र्याश्च मन्त्रतः ॥
Then, after hearing the instruction about dharma from her husband, the beloved Pṛthā (Kuntī), using those mantras, invoked Dharma, Anila, and Indra, desiring sons. Mādrī, having learned the secret mantra, also invoked the Aśvins. Thus, all the sons of Pṛthā were born from Kuntī and Mādrī through the mantra.
तेषु जातेषु सर्वेषु पाण्डवेषु महात्मसु । माद्र्या तु सह संगम्य ऋषिशापप्रभावतः । मृतः पाण्डुर्महापुण्ये शतशृङ्गे महागिरौ ॥
After all the great-hearted Pāṇḍavas were born, Pāṇḍu, together with Mādrī, died at the sacred Śataśṛṅga mountain due to the power of the sage's curse.
विचित्राणि च वासांसि प्रावारावरणानि च । कम्बलाजिनरत्नानि राङ्कवास्तरणानि च ॥
Variegated clothes, blankets and coverings, woolen blankets, animal-skin covers, gems, and coarse bedspreads.
यदाश्रौषं जातुषाद्वेश्मनस्तान् मुक्तान्पार्थान्पञ्च कुन्त्या समेतान् । युक्तं चैषां विदुरं स्वार्थसिद्ध्यै तदा नाशंसे विजयाय संजय ॥
When I heard that the five sons of Pṛthā had escaped from the house of lac, together with Kuntī and joined by Vidura for the fulfillment of their purpose, I no longer hoped for victory, O Saṃjaya.
यदाश्रौषं द्रौपदीं रङ्गमध्ये लक्ष्यं भित्त्वा निर्जितामर्जुनेन । शूरान्पाञ्चालान्पाण्डवेयांश्च युक्तान् तदा नाशंसे विजयाय संजय ॥
Sañjaya, when I heard that Draupadī in the arena was won by Arjuna after he pierced the target, and that the heroes, the Pāñcālas and the sons of Pāṇḍu, were thus united, I did not hope for victory at that time.
यदाश्रौषं मागधानां वरिष्ठं जरासन्धं क्षत्रमध्ये ज्वलन्तम् । दोर्भ्यां हतं भीमसेनेन गत्वा तदा नाशंसे विजयाय संजय ॥
When I heard that Bhīmasena had killed Jarāsandha, the foremost among the Māgadhas, who was blazing amongst the kṣatriyas, with his arms, then, O Saṃjaya, I no longer hoped for victory.
यदाश्रौषं दिग्जये पाण्डुपुत्रैर् वशीकृतान्भूमिपालान्प्रसह्य । महाक्रतुं राजसूयं कृतं च तदा नाशंसे विजयाय संजय ॥
O Sañjaya, when I heard that in their conquest of the directions the sons of Pāṇḍu had overpowered and subjugated the kings and had performed the great Rājasūya sacrifice, from that time I did not hope for victory.
यदाश्रौषं सर्वविश्वस्य सारं श्रिया राज्ञे निर्मितां तां मयेन । गदां चैव भीमसेनाय दत्तां तदा नाशंसे विजयाय संजय ॥
When I heard that Maya had made, with splendor, the essence of all the universe for the king, and that the mace was given to Bhimasena, I no longer expected victory, O Sanjaya.
यदाश्रौषं वाससां तत्र राशिं समाक्षिपत्कितवो मन्दबुद्धिः । दुःशासनो गतवान्नैव चान्तं तदा नाशंसे विजयाय संजय ॥
O Sañjaya, when I heard that the slow-witted gambler had thrown together a heap of garments there, and Duḥśāsana had left, and there was indeed no conclusion, then I no longer hoped for victory.
यदाश्रौषं द्रौपदीं तां ब्रुवाणां प्रव्रज्यायामश्रुकण्ठीं रुदन्तीम् । पत्यौ युक्तां नात्र वस्तुं हि धर्मस् तदा नाशंसे विजयाय संजय ॥
When I heard Draupadī, speaking about exile, her throat choked with tears and weeping, determined to go with her husband and not stay here, then indeed I did not hope for victory, O Saṃjaya.
यदाश्रौषं वनवासेन पार्थान् समागतान्महर्षिभिः पुराणैः । उपास्यमानान्सगणैर्जातसख्यान् तदा नाशंसे विजयाय संजय ॥
O Saṃjaya, when I heard that the sons of Pṛthā, while living in the forest, had come together with ancient great sages who, along with their followers, were worshipping them and had become their friends, I did not hope for victory.
यदाश्रौषं कालकेयास्ततस्ते पौलोमानो वरदानाच्च दृप्ताः । देवैरजेया निर्जिताश्चार्जुनेन तदा नाशंसे विजयाय संजय ॥
O Sañjaya, when I heard that the Kālakaeyas and the Paulomas, made arrogant by a boon and who were invincible even by the gods, were defeated by Arjuna, at that time I no longer hoped for victory.
यदाश्रौषमसुराणां वधार्थे किरीटिनं यान्तममित्रकर्शनम् । कृतार्थं चाप्यागतं शक्रलोकात् तदा नाशंसे विजयाय संजय ॥
O Sanjaya, when I heard that the crowned destroyer of foes had gone to slay the Asuras, and that, his purpose accomplished, he had returned from Indra's world, then I no longer hoped for victory.
यदाश्रौषं तीर्थयात्राप्रवृत्तं पाण्डोः सुतं सहितं रोमशेन । तस्माच्छ्रुतं चार्जुनस्यास्त्रलाभं तदा नाशंसे विजयाय संजय ॥
O Saṃjaya, when I heard that the son of Pāṇḍu had set out on a pilgrimage accompanied by Romaśa, and then when news of Arjuna’s acquisition of weapons came, from that point I lost hope for victory.
यदाश्रौषं द्रौपदीं सैन्धवेन नानीतां मोक्षितां चार्जुनेन । जयद्रथं मोक्षितं जीवशेषं तदा नाशंसे विजयाय संजय ॥
O Saṃjaya, when I heard that Draupadī had not been taken away by the Sindhu prince and was freed by Arjuna, and that Jayadratha, though spared, remained alive, then I no longer hoped for victory.
यदाश्रौषं न विदुर्मामकास्तान् प्रच्छन्नरूपान्वसतः पाण्डवेयान् । विराटराष्ट्रे सह कृष्णया च तदा नाशंसे विजयाय संजय ॥
O Sañjaya, when I heard that my people did not recognize the sons of Pāṇḍu living in disguise with Kṛṣṇā in the kingdom of Virāṭa, then I no longer had any hope for victory.
यदाश्रौषं तानथाज्ञातवासे त्वपश्यमानान्विविधैरूपायैः। दक्षान्पार्थान्मे सुतैरग्निकल्पांस्तदा नाशंसे विजयाय संजय ॥
O Sañjaya, when I heard that my sons, despite their various efforts, could not detect the skilled Pārthas—who were like fire—while they were in incognito exile, I then lost hope for victory.
यदाश्रौषं कीचकानां वरिष्ठं निषूदितं भ्रातृशतेन सार्धम् । द्रौपद्यर्थे भीमसेनेन सङ्ख्ये तदा नाशंसे विजयाय संजय ॥
O Sañjaya, when I heard that Bhīmasena had slain the chief of the Kīcakas along with his hundred brothers in battle for Draupadī's sake, then I began to hope for victory.
यदाश्रौषं वसतः पाण्डुपुत्रान् अदृश्यमानान्विविधैरुपायैः । दक्षान्पार्थान्भीमसेनेन संख्ये तदा नाशंसे विजयाय संजय ॥
O Sañjaya, when I heard that the Pāṇḍu sons, skilled and aided in battle by Bhīmasena, were dwelling unseen by various strategies, at that time I did not expect victory.
यदाश्रौषं भीमसेनेन पीतं रक्तं भ्रातुर्युधि दुःशासनस्य । निवारितं नान्यतमेन भीमं तदा नाशंसे विजयाय संजय ॥
O Sañjaya, when I heard that Bhīmasena drank the blood of his brother Duḥśāsana in battle, and that no one was able to restrain Bhīma, at that time I lost all hope for victory.
यदाश्रौषं भीमकर्माणमुग्रं रणे भीमं शोणितं पीतवन्तम् । भित्त्वा वक्षो युवराजस्य सूत तदा नाशंसे विजयाय संजय ॥
O Saṃjaya, when I heard that Bhima, terrible in battle and of fearful deeds, had drunk the blood of the prince after piercing his chest, then, charioteer, I no longer hoped for victory.
सञ्जीवयामीति हरेः प्रतिज्ञां तदा नाशंसे विजयाय संजय ॥
If I do not revive him, as is Hari's promise, then I do not expect victory, O Sañjaya.
बुद्ध्वा चाहं बुद्धिहीनोऽद्य सूत संतप्येऽहं पुत्रपौत्रैश्च हीनः । सञ्चिन्तयन्नध्य विहीनबुद्धिः कर्तव्यतां नाभिजानामि सूत ॥
O charioteer, having understood, today I am without wisdom and tormented, deprived also of sons and grandsons; reflecting today with a mind bereft of wisdom, I do not know what duty is, O charioteer.
कालाभिपन्ना समितिर्महात्मनां निषूदिता हेतुरासीत्सुतो मे ।
The assembly of great souls was destroyed by the force of time; the cause of this was my son.
कालः सुप्तेषु जागर्ति कालो हि दुरतिक्रमः ।
Time stays awake while others sleep; time is indeed hard to surpass.
संजय उवाच ।
Sañjaya said.
अतीतानागतत्वं च वर्तमानेऽस्त्यथा बुधाः । नानुशोचन्ति राजेन्द्र कालो हि जगदन्तकः ॥
The wise do not grieve, O king, since the past and future also exist in the present; for Time is truly the destroyer of the world.
एवमुक्त्वा च राजानं संजयो विरराम ह । धृतराष्ट्रोऽपि तच्छ्रुत्वा धृतिमेव समाश्रयत् । द्वैपायनमतमिति मत्वा स प्राज्ञसत्तमः ॥
Having thus spoken to the king, Saṃjaya fell silent. Dhṛtarāṣṭra, upon hearing this, composed himself with resolve, understanding it to be the judgment of Dvaipāyana, he, the wisest among the wise.
भारतं भानुमानिन्दुर्न यदि न स्युरमी त्रयः । अज्ञानतिमिरान्धस्य कावस्था जगतो भवेत् ॥
If India, the Sun, and the Moon did not exist, what would be the condition of a world blinded by the darkness of ignorance?
मतिमन्थानमाविध्य येन वेदमहार्णवात् । जगद्धिताय जनितो महाभारतचन्द्रमाः ॥
The Mahābhārata moon was produced for the welfare of the world by one who, having applied the churning of intellect, drew it from the great ocean of the Veda.
चतुर्भ्यः सरहस्येभ्यो वेदेभ्यो ह्यधिकं यदा । तदा प्रभृति लोकेऽस्मिन् महाभारतमुच्यते ।
From the time when the Mahābhārata, which is greater than the four Vedas together with their secrets, appeared, it has been so called in this world.
कुम्भघोणसंस्करणे अतिरिक्तश्लोकाः:
Extra verses in the Kumbhaghoṇa edition:
नारायणं सुरगुरुं जगदेकनाथं' भक्तप्रियं सकललोकनमस्कृतं च। त्रैगुण्यवर्जितमजं विभुमाद्यमीशं वन्दे भवघ्नममरासुरसिद्धवन्द्यम्'॥ १-१-२
I bow to Nārāyaṇa, the guru of the gods, the sole Lord of the universe, beloved of devotees, honored by all worlds, free from the three guṇas, unborn, all-pervading, the primordial Lord, the destroyer of worldly existence, who is worshipped by the devas, asuras, and siddhas. (1-1-2)
नमो धर्माय महते नमः कृष्णाय वेधसे। ब्राह्मणेभ्यो नमस्कृत्य धर्मान्वक्ष्यामि शाश्वतान्'॥ १-१-३
Saluting Dharma the great, and Kṛṣṇa the creator, and after paying respects to the Brāhmaṇas, I will expound the eternal dharmas. (1-1-3)
वेद वैयासिकीः सर्वाः कथा धर्मार्यैसंहिताः। वक्ष्यामि वो द्विजश्रेष्ठाः शृण्वन्त्वद्य तपोधनाः १-१-८
O best of twice-born, I shall tell you today all the stories of Vyāsa, collections noble with righteousness; let the ascetics listen. (1-1-8)
एवं पृष्टोऽब्रवीत्सम्यग्यथावद्रौमहर्षणिः। वाक्यं वचनसंपन्नस्तेषां च चरिताश्रयम्॥ १-१-१४
Thus, when he was asked, Romaharṣaṇa spoke appropriately and truly, uttering an eloquent speech based on their deeds. (1-1-14)
तस्मिन्सदसि विस्तीर्णे मुनीनां भावितात्मनाम्। १-१-१५
In that vast assembly of sages whose minds have been purified. (1-1-15)
नमो भगवते तस्मै व्यासायामिततेजसे। यस्य प्रसादाद्वक्ष्यामि नारायणकथामिमाम्॥ १-१-३२
I offer reverence to that divine Vyāsa, of boundless splendor; by whose grace I shall relate this story of Nārāyaṇa. (1-1-32)
सर्वाश्रमाभिशमनं सर्वतीर्थावगाहनम्। न तथा फलद सूते नारायणकथा यथा॥ १-१-३३
The narration of Nārāyaṇa yields greater results than even visiting all hermitages and bathing in all sacred waters. (1-1-33)
नास्ति नारायणसमं न भूतं न भविष्यति। एतेन सत्यवाक्येन सर्वार्थान्साधयाम्यहम्'॥ १-१-३४
There is none equal to Nārāyaṇa; nor has there been, nor will there be. By this truthful statement, I accomplish all purposes. (1-1-34)
पुण्ये हिमवतः पादे मेध्ये गिरिगुहालये। विशोध्य देहं धर्मात्मा दर्भसंस्तरमाश्रितः॥ १-१-३९
At the holy foot of the Himalayas, in a pure mountain cave, the virtuous one purified his body and sat upon a seat of darbha grass. (1-1-39)
शुचिः सनियमो व्यासः शान्तात्मातपसि स्थितः भारतस्येतिहासस्य धर्मेणान्वीक्ष्य तां गतिम्॥ १-१-४०
Vyāsa, pure and self-controlled, with a peaceful mind, abiding in penance, having examined the course of that history of the Bharata by righteousness. (1-1-40)
प्रविश्य योगं ज्ञानेन सोऽपश्यत्सर्वमन्ततः॥ १-१-४१
He, having entered yoga by means of knowledge, saw all things within. (1-1-41)
इदं शतसहस्रं तु श्लोकानां पुण्यकर्मणाम्। उपाख्यानैः सह ज्ञेयं श्राव्यं भारतमुत्तमम्॥ १-१-७७
This excellent Mahābhārata, consisting of one hundred thousand verses of meritorious deeds along with stories, is to be known and heard. (1-1-77)
तस्याख्यानवरिष्ठस्य कृत्वा द्वैपायनः प्रभुः। कथमध्यापयानीह शिष्यानित्यन्वचिन्तयत्॥ १-१-८०
Having completed the task relating to the foremost of narrations, Dvaipayana, the master, pondered thus: “How should I teach the disciples here?” (1-1-80)
तस्य तच्चिन्तितं ज्ञात्वा ऋषेर्द्वैपायनस्य च। तत्राजगाम भगवान्ब्रह्मा लोकगुरुः स्वयम्॥ १-१-८१
Having perceived that thought of Dvaipāyana, the sage, Brahmā, the Blessed One, teacher of the world, himself came there. (1-1-81)
प्रीत्यर्थं तस्य चैवर्षेर्लोकानां हितकाम्यया। तं दृष्ट्वा विस्मितो भूत्वा प्राञ्जलिः प्रणतः स्थितः॥ १-१-८२
For the satisfaction of the sage and with the desire for the welfare of the worlds, upon seeing him, he stood astonished, with joined palms, and bowing in reverence. (1-1-82)
आसनं कल्पयामास सर्वैर्मुनिगणैर्वृतः॥ १-१-८३
He arranged a seat, being surrounded by all the groups of sages. (1-1-83)
हिरण्यमर्भमासीनं तस्मिंस्तु परमासने। परिवृत्यासनभ्याशे वासवेयः स्थितोऽभवत्॥ १-१-८४
A golden child was seated on that supreme seat; but, having turned around near the seat, the son of Vāsava (Indra) stood there. (1-1-84)
अनुज्ञातोऽथ कृष्णस्तु ब्रह्मणा परमेष्ठिना। निषसादासनाभ्याशे प्रीयमाणः शुचिस्मितः॥ १-१-८५
Then, having been permitted by Brahmā Parameṣṭhin, Kṛṣṇa, being pleased and with a pure smile, sat down near the seat. (1-1-85)
उवाच स महातेजा ब्रह्माणं परमेष्ठिनम्। कृतं मयेदं भगवन्काव्यं परमपूजितम्॥ १-१-८६
He of great splendour said to Brahmā, the Supreme Lord: "O revered one, this poem, greatly honoured, has been composed by me." (1-1-86)
ब्रह्मन्वेदरहस्य च यच्चान्यत्स्थापितं मया। साङ्गोपनिषदां चैव वेदानां विस्तरक्रिया॥ १-१-८७
The secret of Brahman, the Vedas, and whatever else was established by me—including the elaboration of the Vedas along with all their branches and Upaniṣads—(1-1-87)
इतिहासपुरापानामुन्मेषं निमिषं च यत्। भूतं भव्यं भविष्यच्च त्रिविधं कालसंज्ञितम्॥ १-१-८८
Whatever is referred to as the opening and closing (of the eyes) in the history and Purāṇas, that is threefold time: past, present, and future. (1-1-88)
जरामृत्युभयव्याधिभावाभावविनिश्चयः। विविधस्य च धर्मस्य ह्याश्रमाणां च लक्षणम्॥ १-१-८९
The determination of the presence and absence of old age, death, fear, and disease, as well as the characteristics of various kinds of dharma and the stages of life. (1-1-89)
चातुर्वर्ण्यविधानं च पुराणानां च कृत्स्नशः। तपसो ब्रह्मचर्यस्य पृथिव्याश्चन्द्रसूर्ययोः॥ १-१-९०
(He expounded) the institution of the four social orders and the entirety of the Purāṇas, as well as austerity, brahmacarya, the earth, and the moon and sun. (1-1-90)
ग्रहनक्षत्रताराणां प्रमाणं च युगैः सह। ऋचो यजूषि सामानि वेदाध्यात्मं तथैव च॥ १-१-९१
The measurement of planets, constellations, and stars, as well as the ages, as well as the Ṛk, Yajus, Sāman, and the spiritual essence of the Veda, are described likewise. (1-1-91)
न्यायशिक्षा चिकित्सा च दानं पाशुपतं तथा। इति नैकाश्रयं जन्म दिव्यमानुषसंज्ञितम्॥ १-१-९२
The study of logic, medicine, charity, as well as the Pāśupata doctrine—all these, thus, are not confined to a single source: a birth known as both divine and human. (1-1-92)
तीर्थानां चैव पुण्यानां देशानां चैव कीर्तनम्। नदीनां पर्वतानां च वनानां सागरस्य च॥ १-१-९३
Praise of sacred fords, holy places, regions, rivers, mountains, forests, and of the ocean. (1-1-93)
पुराणां चैव दिव्यानां कल्पानां युद्धकौशलम्। वाक्यजातिविशेषाश्च लोकयात्राक्रमश्च यः॥ १-१-९४
Who knows the battle skills recounted in the Purāṇas and the divine Kalpas, the various types of statements, and the order of worldly affairs. (1-1-94)
यच्चापि सर्वगं वस्तु तच्चैव प्रतिपादितम्। परं न लेखकः कश्चिदेतस्य भुवि विद्यते॥ १-१-९५
Even though the all-pervading entity has indeed been expounded, there is yet no author of this that exists on earth. (1-1-95)
ब्रह्मोवाच। १-१-९६x
Brahmā said. (1-1-96x)
तपोविशिष्टदपि वै वसिष्ठान्मुनिपुंगवात्। मन्ये श्रेष्ठव्यं त्वां वै रहस्यज्ञानवेदनात्॥ १-१-९६
I consider you to be higher even than Vasiṣṭha, the foremost among sages distinguished by austerity, because of your experience of secret wisdom. (1-1-96)
जन्मप्रभृति सत्यां ते वेद्मि गां ब्रह्मवादिनीम्। त्वयाच काव्यमित्युक्तं तस्मात्काव्यं भविष्यति॥ १-१-९७
From your birth, I know you to be a truthful and brahmavādin woman; and because you said "Let it be a poem", therefore, it shall become a poem. (1-1-97)
अस्य काव्यस्य कवयो न समर्था विशेषणे। विशेषणे गृहस्थस्य शेषास्त्रय इवाश्रमाः॥ १-१-९८
Poets are not capable of distinguishing the qualities of this poem; in distinguishing, (it is) like the remaining three āśramas compared to the householder. (1-1-98)
जडान्धबधिरोन्मत्तं तमोभूतं जगद्भवेत्। यदि ज्ञानहुताशेन त्वया नोज्ज्वलियं भवेत्॥ १-१-९९
The world would be insensible, blind, deaf, mad, and plunged in darkness if it were not made to shine by you with the fire of knowledge. (1-1-99)
तमसान्धस्य लोकस्य वेष्टितस्य स्वकर्मभिः। ज्ञानाञ्जनशलाकाभिर्बुद्धिनेत्रोत्सवः कृतः'॥ १-१-१००
For the world blinded by darkness and enveloped by its own actions, by means of rods of the ointment of knowledge, a festival—the opening—of the eye of intellect was made. (1-1-100)
धर्मार्थकाममोक्षार्थैः समासव्यासकीर्तनैः। त्वया भारतसूर्येण नृणां विनिहतं तमः॥ १-१-१०१
O sun of Bhārata, by your compact and comprehensive recitation for the purposes of dharma, artha, kāma, and mokṣa, the darkness of men is dispelled. (1-1-101)
पुराणपूर्णचन्द्रेण श्रुतिज्योत्स्नाप्रकाशिना। नृणां कुमुदसौम्यानां कृतं बुद्धिप्रसादनम्॥ १-१-१०२
The gladdening of intellect for men who are gentle like water-lilies has been accomplished by the full moon of the Purāṇa, which is illuminated by the Vedic moonlight. (1-1-102)
इतिहासप्रदीपेन मोहावरणघातिना। लोकगर्भगृहं कृत्स्नं यथावत्संप्रकाशितम्॥ १-१-१०३
By the lamp of history that removes the covering of delusion, the entire inner chamber of the world has been revealed just as it is. (1-1-103)
संग्रहाध्यायबीजो वै पौलोमास्तीकमूलवान्। संभवस्कन्धविस्तारः सभापर्वविटङ्कवान्॥ १-१-१०४
Indeed, it has the summary chapter as its seed, is rooted in the Pauloma and Āstīka sections, is expanded by the Saṁbhava section, and is characterized by the distinctive Sabhāparva. (1-1-104)
आरण्यपर्वरूपाढ्यो विराटोद्योगसारवान्। भीष्मपर्वमहाशाखो द्रोणपर्वपलाशवान्॥ १-१-१०५
Endowed with the form of the Āraṇya Parva, with the essence of the Virāṭa and Udyoga Parvas, having the great branch of the Bhīṣma Parva, and bearing the leaves of the Droṇa Parva. (1-1-105)
कर्णपर्वसितैः पुष्पैः शल्यपर्वसुगन्धिभिः। स्त्रीपर्वैषीकविश्रामः शान्तिपर्वमहाफलः॥ १-१-१०६
With the white flowers of the Karna-parvan, the fragrances of the Śalya-parvan, the honey resting place of the Strī-parvan, and the great fruit of the Śānti-parvan. (1-1-106)
अश्वमेधामृतसस्त्वाश्रमस्थानसंश्रयः। मौसलश्रुतिसंक्षेपः शिष्टद्विजनिषेवितः॥ १-१-१०७
One who has the essence of the aśvamedha sacrifice, who resorted to the hermitages, who provided a concise narration of the Mausala episode, and who was attended by virtuous brahmins. (1-1-107)
सर्वेषां कविमुख्यानामुपजीव्यो भविष्यति। पर्जन्यइव भूतानामक्षयो भारद्रुमः॥ १-१-१०८
He will be one whom all the chief poets depend upon; like Parjanya, an inexhaustible tree of bounty for all beings. (1-1-108)
काव्यस्य लेखनार्थाय गणेशः स्मर्यतां मुने। १-१-१०९
O sage, Gaṇeśa may be remembered for the purpose of writing poetry. (1-1-109)
सौतिरुवाच। १-१-११०x
Sauti said. (1-1-110x)
एवमाभाष्य तं ब्रह्मा जगाम स्वं निवेशनम्। भगवान्स जगत्स्रष्टा ऋषिदेवगणैः सह॥ १-१-११०
Having thus spoken to him, Brahmā, the venerable creator of the world, went to his own abode together with groups of ṛṣis and gods. (1-1-110)
ततः सस्मार हेरम्बं व्यासः सत्यवतीसुतः॥ १-१-१११
Then Vyāsa, the son of Satyavatī, recalled Heramba. (1-1-111)
स्मृतमात्रो गणेशानो भक्तचिन्तितपूरकः। तत्राजगाम विघ्नेशो वेदव्यासो यतः स्थितः॥ १-१-११२
Merely by being remembered, Lord Gaṇeśa, the fulfiller of the devotees' contemplations, arrived there, the Lord of obstacles, where Vedavyāsa was present. (1-1-112)
पूजितश्चोपविष्टश्च व्यासेनोक्तस्तदानघ। लेखको भारतस्यास्य भव त्वं गणनायक॥
Honored and seated, then Vyāsa addressed, "O sinless one, become the scribe of this Bhārata, O leader of the gaṇas."
मयैव प्रोच्यमानस्य मनसा कल्पितस्य च॥ १-१-११३
Of that which is being uttered by me and of that which is conceived by the mind, (both are included). (1-1-113)
श्रुत्वैतत्प्राह विघ्नेशो यदि मे लेखनी क्षणम्। लिखतो नावतिष्ठेत तदा स्यां लेखको ह्यहम्॥ १-१-११४
Hearing this, Vighneśa said, "If my pen does not pause even for a moment while writing, then I would truly be the author." (1-1-114)
व्यासोऽप्युवाच तं देवमबुद्ध्वा मा लिख क्वचित्। ओमित्युक्त्वा गणेशोपि बभूव किल लेखकः॥ १-१-११५
Vyāsa also, not understanding that divine one, spoke: "Do not write anywhere." Having said "Om," Gaṇeśa too indeed became the scribe. (1-1-115)
ग्रन्थग्रन्थिं तदा चक्रे मुनिर्गूढं कुतूहलात्। यस्मिन्प्रतिज्ञया प्राह मुनिर्द्वैपायनस्त्विदम्॥ १-१-११६
Then, out of curiosity, the sage formed the structure of the text in a hidden way, in which, by a vow, the sage Dvaipāyana declared this. (1-1-116)
अष्टौ श्लोकसहस्राणि अष्टौ श्लोकशतानि च। अहं वेद्मि शुको वेत्ति संजयो वेत्ति वा न वा॥ १-१-११७
There are eight thousand verses and eight hundred verses; I know them, Śuka knows, and whether Sañjaya knows or not.
तच्छ्लोककूटमद्यापि ग्रथितं सुदृढं मुने। भेत्तुं न शक्यतेऽर्थस्यं गूढत्वात्प्रश्रितस्य च॥ १-१-११८
O sage, even today that riddle of the verse remains tightly knotted and strong; it is not possible to unravel its meaning, for it is concealed and shrouded. (1-1-118)
सर्वज्ञोपि गणेशो यत्क्षणमास्ते विचारयन्। तावच्चकार व्यासोपि श्लोकानन्यान्बहूनपि॥ १-१-११९
Even while the all-knowing Ganesha sat reflecting for a moment, during that time Vyāsa too composed many other verses. (1-1-119)
तस्य वृक्षस्य वक्ष्यामि शाखापुष्पफलोदयम्। स्वादुमेध्यरसोपेतमच्छेद्यममरैरपि॥ १-१-१२०
I shall describe the emergence of the branches, flowers, and fruit of that tree, imbued with sweet and pure sap, indestructible even to the immortals. (1-1-120)
पित्र्ये पञ्चदश प्रोक्तं रक्षोयक्षे चतुर्दश। एकं शतसहस्रं तु मानुषेषु प्रतिष्ठितम्॥ १-१-१२३
Fifteen are mentioned in the ancestor rites, fourteen in the rites for the rākṣasas and yakṣas, but among humans, one hundred thousand is established. (1-1-123)
वैशम्पायनविप्रर्षिः श्रावयामास पार्थिवम्। पारिक्षितं महात्मानं नाम्ना तु जनमेजयम्'॥ १-१-१२५
Vaiśampāyana, the sage, recited (the story) to the king—the great-souled son of Parīkṣit, named Janamejaya. (1-1-125)
अस्मिंस्तु मानुषे लोके वैशम्पायन उक्तवान्। शिष्यो व्यासस्य धर्मात्मा सर्ववेदविदां वरः॥ १-१-१२६
But in this human world, Vaiśampāyana spoke—he who was Vyāsa’s righteous-souled disciple and the foremost of all knowers of the Vedas. (1-1-126)
एकं शतसहस्रं तु मयोक्तं वै निबोधत॥ १-१-१२७
But know that the one hundred thousand (verses) have indeed been spoken by me. (1-1-127)
युधिष्ठिरे धर्ममयो महाद्रुमः स्कन्धोऽर्जुनो भीमसेनोऽस्य शाखाः। माद्रीसुतौ पुष्पफले समृद्धे मूलं कृष्णो ब्रह्म च ब्राह्मणाश्च॥ १-१-१२९
Yudhiṣṭhira is a great tree formed of dharma; Arjuna is its trunk, Bhīmasena its branches; the sons of Mādrī are its abundant flowers and fruits, and Kṛṣṇa, Brahma, and the Brāhmaṇas are its roots. (1-1-129)
पाण्डुर्जित्वा बहून्देशान्युधा विक्रमणेन च। अरण्ये मृगयाशीलो न्यवसत्सजनस्तथा॥ १-१-१३०
Pāṇḍu, having conquered many lands by battle and valor, then dwelt in the forest, accustomed to hunting, just so. (1-1-130)
मृगव्यवायनिधनात्कृच्छ्रां प्राप स आपदम्। जन्मप्रभृति पार्थानां तत्राचारविधिक्रमः॥ १-१-१३१
He suffered a severe misfortune due to the death by mating of a deer. From the very birth of the sons of Pṛthā, there was the established order of conduct and rites. (1-1-131)
ततो धर्मोपनिषदं भूत्वा भर्तुः प्रिया पृथा। धर्मानिलेन्द्रांस्ताभिः साऽऽजुहाव सुतवाञ्छया॥ १-१-१३३
Then Pṛthā, the beloved wife, having assumed the secret knowledge of Dharma, with the desire for a son, invited Dharma, Wind, and Indra by means of that (mantra or knowledge). (1-1-133)
माद्र्या तु सह संगम्य ऋषिशापप्रभावतः। मृतः पाण्डुर्महापुण्ये शतशृङ्गे महागिरौ॥' १-१-१३६
But, united with Mādrī and due to the power of a sage's curse, Pāṇḍu died at the greatly holy Śataśṛṅga, the great mountain.' (1-1-136)
विचित्राणि च वासांसि प्रावारावरणानि च। कम्बलाजिनरत्नानि राङ्कवास्तरणानि च॥ १-१-१५४
Variegated garments, cloaks and coverings, blankets, deer-skins, jewels, as well as bedspreads for mendicants. (1-1-154)
यदाऽश्रौषं जातुषाद्वेश्मनस्ता- न्मुक्तान्पार्थान्पञ्च कुन्त्या समेतान्। युक्तं चैषां विदुरं स्वार्थसिद्ध्यै तदा नाशंसे विजयाय संजय॥ १-१-१७४
O Sañjaya, when I heard that the five sons of Kuntī had escaped from the house of lac together with Kuntī, and that Vidura had joined them for the attainment of their own ends, then I no longer hoped for victory. (1-1-174)
यदाऽश्रौषं द्रौपदीं रङ्गमध्ये लक्ष्यं भित्त्वा निर्जितामर्जुनेन। शूरान्पञ्चालान्पाण्डवेयांश्च युक्तां-स्तदा नाशंसे विजयाय संजय॥ १-१-१७५
O Saṃjaya, when I heard that Draupadī, in the midst of the arena, after the target had been pierced and she had been won by Arjuna, was united with the heroic Pāñcālas and the sons of Pāṇḍu—then I did not hope for victory. (1-1-175)
यदाऽश्रौषं मागधानां वरिष्ठं जरासन्धं क्ष्वमध्ये ज्वलन्तम्। दोर्भ्यां हतं भीमसेनेन गत्वा तदा नाशंसे विजयाय संजय॥ १-१-१७६
O Sañjaya, when I heard that Jarāsandha, the foremost of the Magadhas, gleaming in the center of the arena, was slain by Bhīmasena with his own two arms, then I no longer hoped for victory. (1-1-176)
यदाऽश्रौषं दिग्जये पाण्डुपुत्रै- र्वशीकृतान्भूमिपालान्प्रसह्य। महाक्रतुं राजसूयं कृतं च तदा नाशंसे विजयाय संजय॥ १-१-१७७
O Saṁjaya, when I heard that, during the conquering of the directions by the sons of Pāṇḍu, the kings were overpowered and brought under control, and the great Rājasūya sacrifice was performed, then I did not hope for victory. (1-1-177)
यदाऽश्रौषं वाससां तत्र राशिं समाक्षिपत्कितवो मन्दबुद्धिः। दुःशासनो गतवान्नैवं चान्तं तदा नाशंसे विजयाय संजय॥ १-१-१७९
When I heard that the foolish gambler threw together a heap of garments there and Duḥśāsana had gone, I did not hope for victory at that time, O Saṃjaya. (1-1-179)
यदाश्रौषं त्रिदिवस्थं धनंजयं शक्रात्साक्षाद्दिव्यमस्त्रं यथावत्। अधीयानं शंसितं सत्यसन्धं तदा नाशंसे विजयाय संजय॥ १-१-१८५
O Saṃjaya, when I heard that Dhananjaya, residing in heaven, directly received the divine weapon from Indra, studying it as was appropriate, praised and firm in truth, then I did not expect victory.
यदाऽश्रौषमसुराणां वधार्थे किरीटिनं यान्तममित्रकर्शनम्। कृतार्थं चाप्यागतं शक्रलोका- त्तदा नाशंसे विजयाय संजय॥ १-१-१८७
O Sañjaya, when I heard that the crowned one, destroyer of foes, had gone to kill the asuras, and had returned from Indra's world with his purpose fulfilled, I no longer hoped for victory. (1-1-187)
यदाऽश्रौषं तीर्थयात्राप्रवृत्तं पाण्डोः सुतं सहितं लोमशेन। बृहदश्वादक्षहृदयं च प्राप्तं तदा नाशंसे विजयाय संजय॥' १-१-१८८
O Sañjaya, when I had heard that Pandu's son had set out on a pilgrimage with Lomaśa, and had also obtained the secret of the dice from Bṛhadaśva, I no longer hoped for victory. (1-1-188)
यदाऽश्रौषं वैश्रवणेन सार्धं समागतं भीमन्यांश्च पार्थान्। तस्मिन्देशे मानुषाणामगम्ये तदा नाशंसि विजयाय संजया॥ १-१-१८९
O Saṁjaya, when I heard that the mighty sons of Pṛthā had come together with Vaiśravaṇa to that region inaccessible to men, then I did not predict victory. (1-1-189)
यदाऽश्रौषं कीचकानां वरिष्ठं निषूदितं भ्रातृशतेन सार्धम्। द्रौपद्यर्थे भीमसेनेन सङ्ख्ये तदा नाशंसे विजयाय संजय॥' १-१-१९३
O Sañjaya, when I heard that the chief of the Kīcakas was slain along with his hundred brothers by Bhīmasena for Draupadī's sake on the battlefield, then I did not expect victory.
यदाऽश्रौषं मामकानां वरिष्ठा- न्धनंजयेनैकरथेन भग्नान्। विराटराष्ट्रे वसता महात्मना तदा नाशंसे विजयाय संजय॥ १-१-१९४
O Sanjaya, when I heard that the chief warriors of my people were defeated by Dhananjaya alone, while he was staying in the kingdom of Virata, I no longer hoped for victory. (1-1-194)
यदाऽश्रौषं कर्णदुर्योधनाभ्यां बुद्धिं कृतां निग्रहे केशवस्य। तं चात्मानं बहुधा दर्शयानं तदा नाशंसे विजयाय संजय॥ १-१-२००
O Sañjaya, when I heard of the plan made by Karṇa and Duryodhana to restrain Keśava, and saw him manifesting himself in many forms, at that moment, I did not expect victory. (1-1-200)
यदाऽश्रौषं भीष्ममत्यन्तशूरं हतं पार्थेनाहवेष्वप्रधृष्यम्। शिखण्डिनं पुरतः स्थापयित्वा तदा नाशंसे विजयाय संजय॥ १-१-२०८
When I heard that the extremely valiant and unconquerable Bhishma in battle had been slain by Arjuna, with Shikhandin placed in front, then I no longer hoped for victory, O Sanjaya. (1-1-208)
यदाऽश्रौषं कर्णमत्यन्तशूरं हतं पार्थेनाहवेष्वप्रधृष्यम्। तस्मिन्भ्रातृणां विग्रहे देवगुह्ये तदा नाशंसे विजयाय संजय॥ १-१-२२९
When I heard that Karṇa, who was extremely valiant and invincible in battle, had been slain by Arjuna during that divinely mysterious conflict among brothers, then, O Saṃjaya, I no longer hoped for victory. (1-1-229)
धृतराष्ट्रोऽपि तच्छ्रुत्वा धृतिमेव समाश्रयत्। दिष्ट्येदमागतमिति मत्त्वा स प्राज्ञसत्तमः॥ १-१-२७८
Dhritarashtra also, upon hearing that, relied exclusively on steadfastness, thinking, "By fortune this has arrived," for he was the foremost among wise men. (1-1-278)
लोकानां च हितार्थाय कारुण्यान्मुनिसत्तमः। अत्रोपनिषदं पुण्यां कृष्णद्वैपायनोऽब्रवीत्॥ १-१-२७९
For the welfare of all beings and out of compassion, the best of sages, Kṛṣṇadvaipāyana (Vyāsa), spoke the holy Upanishad here. (1-1-279)
कुम्भघोणसंस्करणे पाठान्तरश्लोकाः
The variant reading verses in the Kumbhaghona edition.
तमाश्रममनुप्राप्य नैमिशारण्यवासिनः। `उवाच तानृषीन्सर्वान्धन्यो वोऽस्म्यद्यदर्शनात् १-१-७
Having reached that hermitage, he addressed all the sages dwelling in Naimisharanya, saying: `Blessed am I today by having seen you.' (1-1-7)
तस्य तद्वचनं श्रुत्वा नैमिशारण्यवासिनः। चित्रा श्रोतुं कथास्तत्र परिव्रुस्तपस्विनः॥ १-१-९
Having heard his words, the ascetic dwellers of Naimisha forest assembled there to listen to the various stories. (1-1-9)
नीतिर्भरतवंशस्य विस्तारश्चैव सर्वशः। इतिहासाः सहव्याख्या विविधाश्रुतयोऽपि च॥ १-१-६३
Policies of the lineage of Bharata, and indeed its entire expansion; all the histories with explanations, and also the various traditions recounted. (1-1-63)
इह सर्वमनुक्रान्तमुक्तं ग्रन्थस्य लक्षणम्। `संक्षेपेणेतिहासस्य ततो वक्ष्यति विस्तरम्॥' १-१-६४
Here the definition of the treatise, after going through everything, is given. 'In brief, of the itihāsa, it will later speak in detail.' (1-1-64)
ततोऽन्येभ्योऽनुरूपेभ्यः शिष्येभ्यः प्रददौ प्रभु षष्टिं शतसहस्राणि चकारान्यां स संहिताम्। त्रिंशच्छतसहस्रं च देवलोके प्रतिष्ठितम्॥ १-१-१२२
Then the master gave sixty hundred-thousands to other suitable disciples and composed another saṃhitā. In the world of the gods, thirty hundred-thousands are also established. (1-1-122)
तद्दत्तोपनिषन्माद्री चाश्विनावाजुहाव च। जाताः पार्थास्ततः सर्वे कुन्त्या माद्र्याश्च मन्त्रतः।' तापसैः सह संवृद्धा मातृभ्यां परिरक्षिताः॥ १-१-१३४
Mādrī, having received that secret, also invoked the Aśvins; thus, all the sons of Pṛthā were born from Kuntī and Mādrī through mantras. Along with ascetics, they grew up protected by their mothers. (1-1-134)
द्वैपायनः केशवो द्रोणपुत्रं परस्पेरणाभिशापैः शशाप। बुद्ध्वा चाहं बुद्धिहीनोऽद्य सूत संतप्ये वै पुत्रपौत्रैश्च हीनः॥ १-१-२४०
Vyāsa and Keśava cursed the son of Drona with mutual curses. Realizing this, I, devoid of wisdom, today, O charioteer, am indeed tormented, bereft of my sons and grandsons. (1-1-240)
शोच्या गान्धारी पुत्रपौत्रैर्विहीना तथा वध्वा पितृभिर्भ्रातृभिश्च। कृतं कार्यं दुष्करं पाण्डवेयैः प्राप्तं राज्यमसपत्नं पुनस्तैः॥ १-१-२४१
The pitiable Gāndhārī, bereft of her sons and grandsons, likewise the bride deprived of her fathers and brothers—by the sons of Pāṇḍu, this difficult deed was accomplished; again, by them the kingdom, without rivals, was attained. (1-1-241)
गावल्गणिरिदं धीमान्महार्थं वाक्यमब्रवीत्। १-१-२४७
Gāvalgaṇi, the wise, spoke this greatly meaningful statement. (1-1-247)
ययातिं शुभकर्माणं देवैर्यो याजितः स्वयम्। `चैत्ययूपाङ्किता भूमिर्यस्येयं सवनाकरा॥ १-१-२५४
Yayāti, who was himself caused by the gods to perform auspicious deeds, whose land is marked with altars and sacrificial posts and abounds in sacrificial sites. (1-1-254)
अतीतानागता भावा ये च वर्तन्ति सांप्रतम्। तान्कालनिर्मितान्बुद्ध्वा न संज्ञां हातुमर्हसि॥ १-१-२७६
You should not abandon the designation for past and future states, or for those existing at present, knowing them as produced by time. (1-1-276)
विद्वद्भिः कथ्यते लोके पुराणे कविसत्तमैः। भारताध्ययनं पुण्यमपि पादमधीयतः। श्रद्दधानस्य पूयन्ते सर्वपापान्यशेषतः॥ १-१-२८०
The learned and the foremost poets in the world and in the Purāṇas declare: the study of the Mahābhārata is virtuous; even studying a single quarter of a verse with faith completely purifies all sins. (1-1-280)
आरण्यकं च वेदेभ्य ओषधिभ्योऽमृतं यथा। ह्रदानामुदधिः श्रेष्ठो गौर्वरिष्ठा चतुष्पदाम्॥ १-१-२९१
Just as nectar is to herbs, so is the Āraṇyaka to the Vedas; as the ocean is the best among lakes, the cow is the most excellent among quadrupeds. (1-1-291)
पुरा किल सुरैः सर्वैः समेत्य तुलया धृतम्। चतुर्भ्यः सरहस्येभ्यो वेदेभ्यो ह्यधिकं यदा॥ १-१-२९८
Long ago, indeed, all the gods gathered and weighed with a balance—when something was found greater than the four Vedas that contain the secrets. (1-1-298)
तदाप्रभृति लोकेऽस्मिन्महाभारतमुच्यते। महत्त्वे च गुरुत्वे च ध्रियमाणं यतोऽधिकम्॥ १-१-२९९
From that time onward, in this world, it is called the Mahābhārata; because, being greater and weightier, it surpasses all others. (1-1-299)
एम्. एन्. दत्त-संस्करणस्य अतिरिक्तांशाः
Additional sections of the M. N. Datt-edition.
एवं पृष्टोऽब्रवीत्सम्यग्यथावद्रौमहर्षणिः। वाक्यं वचनसंपन्नस्तेषां च चरिताश्रयम्॥ ८॥
Thus, when asked, Raumaharṣaṇi, endowed with eloquent speech, gave a proper reply, fittingly relating a statement based upon their deeds. (8)
कथमध्यापयानीह शिष्यानित्यन्वचिन्तयत्। तस्य तच्चिन्तितं ज्ञात्वा ऋषेर्द्वैपायनस्य च॥ ५६॥
He pondered again and again, "How should I teach the disciples here?" Understanding this thought of the sage Dvaipāyana, (56)
तत्राजगाम भगवान्ब्रह्मा लोकगुरुः स्वयम्। प्रीत्यर्थं तस्य चैवर्षेर्लोकानां हितकाम्यया॥ ५७॥
There, Brahmā, the venerable teacher of the worlds, himself came for the favor of that sage and for the welfare of the worlds. (57)
तं दृष्ट्वा विस्मितो भूत्वा प्राञ्जलिः प्रणतः स्थितः। आसनं कल्पयामास सर्वैर्मुनिगणैर्वृतः॥ ५८॥
Seeing him, astonished and with hands joined in reverence, bowed and standing, he arranged a seat, surrounded by all the groups of sages. (58)
हिरण्यमर्भमासीनं तस्मिंस्तु परमासने। परिवृत्यासनभ्याशे वासवेयः स्थितोऽभवत्॥ ५९॥
A golden child was seated on that excellent seat; but after turning around, the son of Vāsava stood near the seat. (59)
अनुज्ञातोऽथ कृष्णस्तु ब्रह्मणा परमेष्ठिना। निषसादासनाभ्याशे प्रीयमाणः शुचिस्मितः॥ ६०॥
Then, when permitted by Brahmā, the supreme creator, Kṛṣṇa, being pleased and with a pure smile, sat down near the seat. (60)
उवाच स महातेजा ब्रह्माणं परमेष्ठिनम्। कृतं मयेदं भगवन्काव्यं परमपूजितम्॥ ६१॥
He of great splendor said to Brahmā, the supreme lord: 'O revered one, this poem composed by me is most highly esteemed.' (61)
ब्रह्मन्वेदरहस्य च यच्चान्यत्स्थापितं मया। साङ्गोपनिषदां चैव वेदानां विस्तरक्रिया॥ ६२॥
The secret of the Vedas concerning Brahman, and whatever else I have established; along with the limbs, the Upaniṣads, and the elaborate procedures of the Vedas. (62)
इतिहासपुरापानामुन्मेषं निमिषं च यत्। भूतं भव्यं भविष्यच्च त्रिविधं कालसंज्ञितम्॥ ६३॥
The opening and closing (of the eyes) pertaining to itihāsa and ancient sources, which (is) designated as past, present, and future—this is called the threefold division of time. (63)
जरामृत्युभयव्याधिभावाभावविनिश्चयः। विविधस्य च धर्मस्य ह्याश्रमाणां च लक्षणम्॥ ६४॥
Determination about old age, death, fear, disease, existence and non-existence, and the characteristics of the various duties and the disciplines of the āśramas. (64)
चातुर्वर्ण्यविधानं च पुराणानां च कृत्स्नशः। तपसो ब्रह्मचर्यस्य पृथिव्याश्चन्द्रसूर्ययोः॥ ६५॥
The arrangement of the four social classes, the complete Purāṇas, austerity, celibacy, the earth, as well as the moon and the sun. (65)
ग्रहनक्षत्रताराणां प्रमाणं च युगैः सह। ऋचो यजूषि सामानि वेदाध्यात्मं तथैव च॥ ६६॥
The measures of planets, constellations, and stars, together with ages, the ṛc, yajuṣ, and sāman verses, as well as the spiritual knowledge of the Veda, are similarly (described). (66)
न्यायशिक्षा चिकित्सा च दानं पाशुपतं तथा। हेतुनैव समं जन्म दिव्यमानुषसंज्ञितम्॥ ६७॥
Instruction in justice, medicine, gifting, and the Pāśupata doctrine, likewise—because of these, the birth that is called 'divine-human' is considered to be equal. (67)
तीर्थानां चैव पुण्यानां देशानां चैव कीर्तनम्। नदीनां पर्वतानां च वनानां सागरस्य च॥ ६८॥
The praise of sacred fords and holy places, of regions, rivers, mountains, forests, and the ocean. (68)
पुराणां चैव दिव्यानां कल्पानां युद्धकौशलम्। वाक्यजातिविशेषाश्च लोकयात्राक्रमश्च यः॥ ६९॥
Who indeed knows the battle skills of the ancients and the divine, the legends, the various kinds of sentences, and the order of worldly conduct. (69)
यच्चापि सर्वगं वस्तु तच्चैव प्रतिपादितम्। परं न लेखकः कश्चिदेतस्य भुवि विद्यते॥ ७०॥
Even though the all-pervading reality has been set forth, there is no writer of it existing on earth. (70)
तपोविशिष्टादपि वै विशिष्टान्मुनिसञ्चयात्। मन्ये श्रेष्ठतरं त्वां वै रहस्यज्ञानवेदनात्॥ ७१॥
I think you are indeed superior even to those distinguished by asceticism and among the multitude of sages, by your realization of secret knowledge. (71)
जन्मप्रभृति सत्यां ते वेद्मि गां ब्रह्मवादिनीम्। त्वयाच काव्यमित्युक्तं तस्मात्काव्यं भविष्यति॥ ७२॥
From your birth onward, I know that your word is truthful and devoted to Brahman. Since you have called it a "poem", therefore, it will be known as a poem. (72)
अस्य काव्यस्य कवयो न समर्था विशेषणे। विशेषणे गृहस्थस्य शेषास्त्रय इवाश्रमाः॥ ७३॥
Of this poem, poets are not capable of providing a special characterization. Just as, in describing the householder, the remaining three āśramas (orders of life) are (ineffectual) likewise. (73)
काव्यस्य लेखनार्थाय गणेशः स्मर्यतां मुने। एवमाभाष्य तं ब्रह्मा जगाम स्वं निवेशनम्॥ ७४॥
O sage, for the purpose of writing the poem, may Gaṇeśa be remembered. Thus having said this to him, Brahmā went to his own abode. (74)
ततः सस्मार हेरम्बं व्यासः सत्यवतीसुतः। स्मृतमात्रो गणेशानो भक्तचिन्तितपूरकः॥ ७५॥
Then Vyāsa, the son of Satyavatī, remembered Heramba. Simply upon being remembered, lord Gaṇeśa fulfills whatever is contemplated by his devotees. (75)
तत्राजगाम विघ्नेशो वेदव्यासो यतः स्थितः। पूजितश्चोपविष्टश्च व्यासेनोक्तस्तदाऽनघ॥ ७६॥
There, the lord of obstacles came to where Vedavyāsa was present; having been worshipped and seated, and then addressed by Vyāsa, O sinless one. (76)
लेखको भारतस्यास्य भव त्वं गणनायक। मयैव प्रोच्यमानस्य मनसा कल्पितस्य च॥ ७७॥
Be the author of this Bhārata, you chief of the group, of what is being recited by me and conceived in the mind. (77)
श्रुत्वैतत्प्राह विघ्नेशो यदि मे लेखनी क्षणम्। लिखतो नावतिष्ठेत तदा स्यां लेखको ह्यहम्॥ ७८॥
Hearing this, the lord of obstacles (Ganesha) said: "If my pen does not pause for a moment while I am writing, then only will I be the scribe." (78)
व्यासोऽप्युवाच तं देवमबुद्ध्वा मा लिख क्वचित्। ओमित्युक्त्वा गणेशोपि बभूव किल लेखकः॥ ७९॥
Vyāsa, not realizing it was the deity, said to him, "Do not write anywhere." After saying "om," Gaṇeśa indeed became the scribe. (79)
ग्रन्थग्रन्थिं तदा चक्रे मुनिर्गूढं कुतूहलात्। यस्मिन्प्रतिज्ञया प्राह मुनिर्द्वैपायनस्त्विदम्॥ ८०॥
Then the sage, out of curiosity, made the hidden knot of composition, in which the sage Dvaipāyana spoke this with a vow. (80)
अष्टौ श्लोकसहस्राणि अष्टौ श्लोकशतानि च। अहं वेद्मि शुको वेत्ति संजयो वेत्ति वा न वा॥ ८१॥
There are eight thousand verses, and eight hundred verses as well; I know them, Śuka knows them, and Sañjaya may or may not know. (81)
तच्छ्लोककूटमद्यापि ग्रथितं सुदृढं मुने। भेत्तुं न शक्यतेऽर्थस्यं गूढत्वात्प्रश्रितस्य च॥ ८२॥
O sage, even today that śloka-enigma remains firmly knotted, and the meaning cannot be penetrated because of its secrecy and depth. (82)
सर्वज्ञोऽपि गणेशो यत्क्षणमास्ते विचारयन्। तावच्चकार व्यासोऽपि श्लोकानन्यान्बहूनपि॥ ८३॥
Although Gaṇeśa is all-knowing, as he paused to reflect for that moment, Vyāsa meanwhile composed many other verses as well. (83)
अज्ञानतिमिरान्धस्य लोकस्य तु विचेष्टतः। ज्ञानाञ्जनशलाकाभिर्नेत्रोन्मीलनकारकम्॥ ८४॥
You are the opener of eyes with rods anointing the ointment of knowledge, for people who are blind by the darkness of ignorance, moving about in the world. (84)
धर्मार्थकाममोक्षार्थैः समासव्यासकीर्तनैः। त्वया भारतसूर्येण नृणां विनिहतं तमः॥ ८५॥
O sun of the Bhārata! By your concise and detailed narration for the sake of dharma, artha, kāma, and mokṣa, the darkness of mankind is dispelled. (85)
पुराणपूर्णचन्द्रेण श्रुतिज्योत्स्नाः प्रकाशिताः। नृबुद्धिकैरवाणां च कृतमेतत्प्रकाशनम्॥ ८६॥
The full moon that is the Purāṇa reveals the moonbeams of the Vedas, and by this, the white lotuses of human intellect are also illuminated. (86)
इतिहासप्रदीपेन मोहावरणघातिना। लोकगर्भगृहं कृत्स्नं यथावत्संप्रकाशितम्॥ ८७॥
By the lamp of history, which destroys the covering of delusion, the entire womb-house of the world has been illuminated just as it is. (87)
संग्रहाध्यायबीजो वै पौलोमास्तीकमूलवान्। संभवस्कन्धविस्तारः सभापर्वविटङ्कवान्॥ ८८॥
Indeed, its source lies in the collection-chapter, with its roots in the Pauloma and Āstīka sections, its branches extending in the Sambhava section, and it is filled with complexities in the Sabhāparvan. (88)
आरण्यपर्वरूपाढ्यो विराटोद्योगसारवान्। भीष्मपर्वमहाशाखो द्रोणपर्वपलाशवान्॥ ८९॥
Possessing the form of the Āraṇya Parva, endowed with the essence of the Virāṭa and Udyoga Parvas, with Bhīṣma Parva as its great branch and adorned with the leaves of Droṇa Parva. (89)
कर्णपर्वसितैः पुष्पैः शल्यपर्वसुगन्धिभिः। स्त्रीपर्वैषीकविश्रामः शान्तिपर्वमहाफलः॥ ९०॥
Adorned with the white flowers of the Karṇa-parva, the sweet fragrance of the Śalya-parva, taking repose upon the whorl of Strī-parva like a thorn-apple, and bearing the great fruit that is Śānti-parva. (90)
अश्वमेधामृतसस्त्वाश्रमस्थानसंश्रयः। मौसलश्रुतिसंक्षेपः शिष्टद्विजनिषेवितः॥ ९१॥
Having the nectar of the aśvamedha as its essence, resorting to hermitage abodes, giving a summary of the Mausala legend, and being served by exalted twice-born persons. (91)
सर्वेषां कविमुख्यानामुपजीव्यो भविष्यति। पर्जन्यइव भूतानामक्षयो भारद्रुमः॥ ९२॥
He will become, for all the chief poets, one whom they derive sustenance from—just as the rain cloud is to all beings, an inexhaustible tree of bounty. (92)
तस्य वृक्षस्य वक्ष्यामि शाश्वत्पुष्पफलोदयम्। स्वादुमेध्यरसोपेतमच्छेद्यममरैरपि॥ ९३॥
I will describe that tree, whose flowers and fruits appear perpetually, endowed with a delicious and pure essence, and which cannot be destroyed even by the immortals. (93)
त्रिंशच्छतसहस्रं च देवलोके प्रतिष्ठितम्। पित्र्ये पञ्चदश प्रोक्तं गन्धर्वेषु चतुर्दशः॥ १०५॥
Thirty hundred thousand (i.e., three million) are established in the world of the gods; fifteen are said in the pitṛ realm, among the Gandharvas fourteen. (105)
युधिष्ठिरो धर्ममयो महाद्रुमः स्कन्धोऽर्जुनो भीमसेनोऽस्य शाखाः। माद्रीसुतौ पुष्पफले समृद्धे मूलं कृष्णो ब्रह्म च ब्राह्मणाश्च॥ १०९॥
Yudhishthira, who is composed of righteousness, is like a great tree; Arjuna is its trunk, Bhimasena its branches, the sons of Madri are its flourishing flowers and fruits; and its root is Krishna, along with the Absolute and the Brahmins. (109)
पाण्डुर्जित्वा बहून्देशान् बुद्ध्या विक्रमणेन च। अरण्ये मृगयाशीलो न्यवसन्मुनिभिः सह॥ ११०॥
Pāṇḍu, after conquering many lands with his intellect and valor, lived in the forest with the sages, enjoying the pursuit of hunting. (110)
मृगव्यवायनिधनात्कृच्छ्रां प्राप स आपदम्। जन्मप्रभृति पार्थानां तत्राचारविधिक्रमः॥ १११॥
Because of the killing of the deer during the hunt, he suffered a serious calamity. From their very birth, the sons of Pṛthā followed the prescribed order of conduct there. (111)
विचित्राणि च वासांसि प्रावारावरणानि च। कम्बलाजिनरत्नानि राङ्कवास्तरणानि च॥ १३१॥
There were variegated garments, outer wraps and coverings, blankets, skins, jewels, and even coverings for the poor. (131)
यदाऽश्रौषं जातुषाद्वेश्मनस्तान्मुक्तान्पार्थान्पञ्च कुन्त्या समेतान्। युक्तं चैषां विदुरं स्वार्थसिद्ध्यै तदा नाशंसे विजयाय संजय॥ १५१॥
When I heard that the five sons of Pṛthā, together with Kuntī, had escaped from the house of lac, and that Vidura was with them for their own success, then, O Sañjaya, I no longer hoped for victory. (151)
यदाऽश्रौषं द्रौपदीं रङ्गमध्ये लक्ष्यं भित्त्वा निर्जितामर्जुनेन। शूरान्पञ्चालान्पाण्डवेयांश्च युक्तांस्तदा नाशंसे विजयाय संजय॥ १५२॥
O Sañjaya, when I heard that Draupadī, in the midst of the arena, had been won by Arjuna, who had pierced the target, and was united with the heroic Pāñcālas and the Pāṇḍavas, then I no longer hoped for victory. (152)
यदाऽश्रौषं मागधानां वरिष्ठं जरासन्धं क्ष्वध्ये ज्वलन्तम्। दोर्भ्यां हतं भीमसेनेन गत्वा तदा नाशंसे विजयाय संजय॥ १५३॥
O Sañjaya, when I heard that Jarāsandha, the foremost of the Māgadhas, blazing (with energy) during the meal, was slain by Bhīmasena with his (own) two arms, from then on I did not hope for victory. (153)
यदाऽश्रौषं दिग्जये पाण्डुपुत्रैर्वशीकृतान्भूमिपालान्प्रसह्य। महाक्रतुं राजसूयं कृतं च तदा नाशंसे विजयाय संजय॥ १५४॥
O Sañjaya, when I heard in their conquest of the directions that the sons of Pāṇḍu had overpowered and subdued the kings and had performed the great Rājasūya sacrifice, at that time I had no hope for victory. (154)
यदाऽश्रौषं वाससां तत्र राशिं समाक्षिपत्कितवो मन्दबुद्धिः। दुःशासनो गतवान्नैवं चान्तं तदा नाशंसे विजयाय संजय॥ १५६॥
O Saṃjaya, when I heard that the foolish gambler Duḥśāsana had scattered a heap of garments there and left, and that matters had not reached their conclusion in that way, at that time I no longer hoped for victory. (156)
यदाऽश्रोषं कालकेयास्ततस्ते पौलोमानो वरदानाच्च दृप्ताः। देवैरजेया निर्जिताश्चार्जुनेन तदा नाशंसे विजयाय संजय॥ १६२॥
When I heard that the Kālakeyas and those Paulomas, having become arrogant due to a boon and invincible to the gods, had been defeated by Arjuna, I did not expect victory, O Sañjaya. (162)
यदाऽश्रौषमसुराणां वधार्थे किरीटिनं यान्तममित्रकर्शनम्। कृतार्थं चाप्यागतं शक्रलोकात्तदा नाशंसे विजयाय संजय॥ १६३॥
When I heard that he who wears the crown, the tormentor of enemies, had set out for the destruction of the asuras, and, having fulfilled his purpose, had returned from Indra's realm, then, O Saṃjaya, I no longer hoped for victory. (163)
यदाऽश्रौषं न विदुर्मामकास्तान् प्रच्छन्नरूपान्वसतः पाण्डवेयान्। विराटराष्ट्रे सह कृष्णया च तदा नाशंसे विजयाय संजय॥ १६७॥
When I heard that my people did not recognize the sons of Pāṇḍu, who were living in disguise with Kṛṣṇā in the kingdom of Virāṭa, then I did not hope for victory, O Saṃjaya. (167)
यदाऽश्रौषं लोकहिताय कृष्णं शमार्थिनमुपयातं कुरूणाम्। शमं कुर्वाणमकृतार्थं च यातं तदा नाशंसे विजयाय संजय॥ १७३॥
O Saṃjaya, when I heard that Kṛṣṇa had come to the Kurus for the people's welfare, seeking peace, tried to make peace, and left with his purpose unaccomplished, at that time I no longer hoped for victory. (173)
यदाऽश्रौषं चापगेयेन सङ्ख्ये स्वयं मृत्युं विहितं धार्मिकेण। तच्चाकार्षुः पाण्डवेयाः प्रहृष्टास्तदा नाशंसे विजयाय संजय॥ १८१॥
O Sañjaya, when I heard, in battle, that the son of Āpagā (Bhīṣma) had himself appointed his own death, and the sons of Pāṇḍu, joyful, did that, then I no longer hoped for victory. (181)
यदाऽश्रौषं भीमसेनेन पीतं रक्तं भ्रातुर्युधि दुःशासनस्य। निवारितं नान्यतमेन भीमं तदा नाशंसे विजयाय संजय॥ २०२॥
O Saṃjaya, when I heard that Bhīmasena drank the blood of his brother Duḥśāsana on the battlefield, and that Bhīma was not restrained by anyone, then I no longer expected victory. (202)
इत्येवं पुत्रशोकार्तं धृतराष्ट्रं जनेश्वरम्। आश्वास्य स्वस्थमकरोत्सूतो गावल्गणिस्तदा॥ २५०॥
Having thus consoled Dhritarashtra, the lord of men, who was afflicted with grief for his son, the charioteer Gāvalgaṇi then made him composed. (250)
एम्. एन्. दत्त-संस्करणस्य पाठभेदाः
Textual variants in the M. N. Datta edition.
पराशरात्मजो विद्वान्ब्रह्मर्षिः संशितव्रतः। तदाख्यानवरिष्ठं स कृत्वा द्वैपायनः प्रभुः॥ ५५॥
Vyāsa, the great sage and son of Parāśara, wise, steadfast in vows, and master among seers, having composed that most excellent tale, (thus narrated it). (55)
क्षत्तुः प्रज्ञां धृतिं कुन्त्याः सम्यग्द्वैपायनोऽब्रवीत्। वासुदेवस्य माहात्म्यं पाण्डवानां च सत्यताम्। दुर्वृत्तं धार्तराष्ट्राणामुक्तवान्भगवानृषिः। इदं शतसहस्रं तु श्लोकानां पुण्यकर्मणाम्॥ १००॥
Vyāsa, the venerable sage, truly spoke of Vidura's wisdom, Kuntī's steadfastness, Vāsudeva's majesty, the truthfulness of the Pāṇḍavas, and the wicked conduct of the sons of Dhṛtarāṣṭra; this (Mahābhārata) is a hundred thousand verses of auspicious acts. (100)
उपाख्यानैः सह ज्ञेयमाद्यं भारतमुत्तमम्। चतुर्विंशतिसाहस्रीं चक्रे भारतसंहिताम्॥ १०१॥
The first and best Mahābhārata, to be understood together with subsidiary stories, was compiled as the Bhārata collection of twenty-four thousand verses. (101)
ततोऽन्येभ्योऽनुरूपेभ्यः शिष्येभ्यः प्रददौ विभुः। षष्टिं शतसहस्राणि चकारान्यां स संहिताम्॥ १०४॥
Then the lord gave to other suitable disciples; he made another Saṃhitā sixty times a hundred thousand in extent. (104)
एकं शतसहस्रं तु मानुषेषु प्रतिष्ठितम्। नारदोऽश्रावयद्देवानसितो देवलः पितॄन्॥ १०६॥
One hundred thousand are established among men; Nārada recited it to the gods, and Asita and Devala to the ancestors. (106)
गन्धर्वयक्षरक्षांसि श्रावयामास वै शुकः। अस्मिंस्तु मानुषे लोके वैशम्पायन उक्तवान्। शिष्यो व्यासस्य धर्मात्मा सर्ववेदविदां वरः। एकं शतसहस्रं तु मयोक्तं वै निबोधत॥ १०७॥
Śuka indeed caused the gandharvas, yakṣas, and rakṣasas to hear, but in this human world, Vaiśampāyana spoke (this). The righteous Vaiśampāyana, disciple of Vyāsa, and the greatest among all knowers of the Vedas. Know that one hundred thousand verses were spoken by me. (107)
तं तथा वादिनं दीनं विलपन्तं महीपतिम्। निःश्वसन्तं यथा नागं मुह्यमानं पुनः पुनः॥ २१९॥
Beholding him thus speaking, distressed and lamenting, the king, sighing like a serpent and repeatedly bewildered. (219)
रामं दाशरथिं चैव शशबिन्दुं भगीरथम्। कृतवीर्यं महाभागं तथैव जनमेजयम्॥ २२६॥
Rama, son of Dasharatha, as well as Shashabindu, Bhagiratha, Kritavirya the greatly blessed, and likewise Janamejaya. (226)
आरण्यकं च वेदेभ्य ओषधिभ्योऽमृतं यथा। ह्रदानामुदधिः श्रेष्ठो गौर्वरिष्ठा चतुष्पदाम्॥ २६३॥
Just as the Āraṇyaka is foremost among the Vedas and nectar among herbs, so the ocean is the best among lakes and the cow is the most excellent of four-footed creatures. (263)
पुरा किल सुरैः सर्वैः समेत्य तुलया धृतम्। चतुर्भ्यः सरहस्येभ्यो वेदेभ्यो ह्यधिकं यदा॥ २७०॥
Long ago, all the gods, having gathered together, weighed (something) with a balance, and it was found to be greater even than the four secret-filled Vedas. (270)
तदाप्रभृति लोकेऽस्मिन्महाभारतमुच्यते। महत्त्वे च गुरुत्वे च ध्रियमाणं यतोऽधिकम्॥ २७०॥
From that time onwards, in this world, it is called the Mahābhārata, because it is considered greater in magnitude and weightiness. (270)
