01.001 Variances

समालोचनात्मकसंस्करणगताः पाठभेदाः

samālocanātmaka-saṃskaraṇa-gatāḥ pāṭha-bhedāḥ

[समालोचनात्मक (samālocanātmaka) - critical; संस्करण (saṃskaraṇa) - edition; गताः (gatāḥ) - pertaining to; belonging to; पाठभेदाः (pāṭha-bhedāḥ) - textual variants;]

(Critical edition pertaining textual variants.)

Textual variants pertaining to the critical edition.

जयति पराशरसूनुः सत्यवतीहृदयनन्दनो व्यासः । यस्यास्यकमलकोशे वाङ्मयममृतं पिबति लोकः ॥

jayati parāśarasūnuḥ satyavatī-hṛdaya-nandano vyāsaḥ। yasyāsya-kamala-kośe vāṅmaya-mṛtam pibati lokaḥ॥

[जयति (jayati) - he triumphs; पराशरसूनुः (parāśara-sūnuḥ) - the son of Parāśara; सत्यवतीहृदयनन्दनः (satyavatī-hṛdaya-nandanaḥ) - the delighter of Satyavatī’s heart; व्यासः (vyāsaḥ) - Vyāsa; यस्यान्तः (yasya asya) - whose this; कमलकोशे (kamala-kośe) - in the lotus womb; वाङ्मयममृतं (vāṅmaya-amṛtam) - the nectar of speech; पिबति (pibati) - drinks; लोकः (lokaḥ) - the world;]

(He triumphs, the son of Parāśara, the delighter of Satyavatī’s heart, Vyāsa; in whose lotus mouth the world drinks the nectar of speech.)

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 ॥

dharmadṛḍhabaddhamūlo vedaskandhaḥ purāṇaśākhāḍhyaḥ । kratakusumo mokṣaphalo jayati kalpadrumo viṣṇuḥ ॥

[धर्मदृढबद्धमूलः (dharmadṛḍhabaddhamūlaḥ) - with roots firmly bound in dharma; वेदस्कन्धः (vedaskandhaḥ) - having the Vedas as trunk; पुराणशाखाढ्यः (purāṇaśākhāḍhyaḥ) - abounding in branches of the Purāṇas; क्रतुकुसुमः (kratakusumaḥ) - having sacrifices as flowers; मोक्षफलः (mokṣaphalaḥ) - giving liberation as fruit; जयति (jayati) - triumphs; कल्पद्रुमः (kalpadrumaḥ) - the wish-fulfilling tree; विष्णुः (viṣṇuḥ) - Viṣṇu;]

(With roots firmly bound in dharma, having the Vedas as trunk, abounding in branches of the Purāṇas, having sacrifices as flowers, bearing liberation as fruit, triumphs the wish-fulfilling tree Viṣṇu.)

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 ॥

pitāmahādyaṃ pravadanti ṣaṣṭhaṃ maharṣim akṣayyavibhūtiyuktam । nārāyaṇasyāṃśajam eka-putraṃ dvaipāyanaṃ veda-nidhiṃ namāmi ॥

[पितामह-अद्यं (pitāmaha-adyaṃ) - grandfather-beginning; प्रवदन्ति (pravadanti) - (they) declare; षष्ठं (ṣaṣṭham) - sixth; महत्-ऋषिम् (mahat-ṛṣim) - great sage; अक्षय्य-विभूति-युक्तम् (akṣayya-vibhūti-yuktam) - endless-glory-endowed; नारायणस्य (nārāyaṇasya) - of Nārāyaṇa; अंशजम् (aṃśajam) - born from a part; एक-पुत्रम् (eka-putram) - sole son; द्वैपायनम् (dvaipāyanam) - Dvaipāyana; वेद-निधिम् (veda-nidhim) - treasure of Veda; नमामि (namāmi) - I bow;]

(Grandfather-beginning (they) declare sixth great sage endless-glory-endowed; of Nārāyaṇa born from a part sole son Dvaipāyana treasure of Veda I bow.)

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 ॥

pārāśaryavacas-sarojam amalaṃ gītārtha-gandhotkaṭaṃ nānā-khyānakakesaraṃ harikathāsaṃbodhanābodhitam । loke sajjana-ṣaṭpadair aharahaḥ pepīyamānaṃ mudā bhūyād bhārata-paṅkajaṃ kali-mala-pradhvaṃsi naḥ śreyase ॥

[पाराशर्यवचस् (pārāśarya-vacas) - speech of Parāśarya (Vyāsa); सरोजम् (sarojam) - lotus; अमलम् (amalam) - unstained; pure; गीतार्थगन्धोत्कटम् (gītārtha-gandha-utkaṭam) - with the powerful fragrance of the meaning of the Gītā; नाना (nānā) - various; ख्यानक (khyānaka) - narrative; केसरम् (kesaram) - filament; essence; हरिकथा (hari-kathā) - stories of Hari (Viṣṇu); संबोधन (saṃbodhana) - address; calling; आबोधितम् (ābodhitam) - made known; awakened; लोके (loke) - in the world; सज्जन (sajjana) - good people; virtuous persons; षट्पदैः (ṣaṭpadaiḥ) - by bees (six-footed ones); अहरहः (aharahaḥ) - day by day; every day; पेपीयमानम् (pepīyamānam) - being drunk; sipped; मुदा (mudā) - with joy; भूयात् (bhūyāt) - may it become; भारतपङ्कजम् (bhārata-paṅkajam) - the Mahābhārata lotus; कलिमल (kali-mala) - impurity of Kali (age); प्रध्वंसि (pradhvaṃsi) - destroying; नः (naḥ) - for us; श्रेयसे (śreyase) - for welfare; for auspiciousness;]

(The unstained lotus of the speech of Parāśarya, with the powerful fragrance of the meaning of the Gītā, the filaments of various narratives, awakened by the addressing of the stories of Hari, being sipped every day with joy by the virtuous bees in the world, may the Mahābhārata lotus that destroys the impurity of Kali become for our welfare.)

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 ॥

yaḥ śvetatvam-upāgataḥ kṛtayuge tretāyuge raktatāṃ yugme yaḥ kapilaḥ kalau ca bhagavān kṛṣṇatvam-āyāga [aspaṣṭa]. [aspaṣṭa]danti munayo yo yogibhir-gīyate sa brahmā yadi vā haro yadi śivo yaḥ ko'pi tasmai namaḥ ॥

[यः (yaḥ) - who; श्वेतत्वम् (śvetatvam) - whiteness; उपागतः (upāgataḥ) - attained; कृतयुगे (kṛtayuge) - in the Krita age; त्रेतायुगे (tretāyuge) - in the Treta age; रक्तताम् (raktatām) - redness; युग्मे (yugme) - in the double (Dvapara) age; यः (yaḥ) - who; कपिलः (kapilaḥ) - tawny; कलौ (kalau) - in the Kali age; च (ca) - and; भगवान् (bhagavān) - the Lord; कृष्णत्वम् (kṛṣṇatvam) - blackness; आयाग (āyāga) - assumed; [अस्पष्ट] ([aspaṣṭa]) - [unclear]; [अस्पष्ट]दन्ति ([aspaṣṭa]danti) - [unclear] teeth; मुनयः (munayaḥ) - sages; यः (yaḥ) - who; योगिभिः (yogibhiḥ) - by yogis; गीयते (gīyate) - is sung; सः (saḥ) - he; ब्रह्मा (brahmā) - Brahmā; यदि (yadi) - whether; वा (vā) - or; हरः (haraḥ) - Hara; यदि (yadi) - whether; शिवः (śivaḥ) - Śiva; यः (yaḥ) - who; कोऽपि (ko'pi) - whoever; तस्मै (tasmai) - unto him; नमः (namaḥ) - obeisance;]

(Who whiteness attained in the Krita age, in the Treta age (attained) redness, in the double age who (became) tawny, and in the Kali age the Lord has assumed blackness, [unclear]-toothed sages who by yogis is sung, he (is) Brahmā, whether or Hara, whether Śiva, who whoever, to him obeisance.)

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 ॥

vyāsaṃ vasiṣṭhanaptāraṃ śakteḥ pautramakalmaṣam । parāśarātmajaṃ vande śukatātaṃ taponidhim ॥

[व्यासं (vyāsaṃ) - Vyāsa; (accusative singular, proper noun); वसिष्ठनप्तारं (vasiṣṭhanaptāram) - descendant (great-grandson) of Vasiṣṭha; (accusative singular, bahuvrīhi compound); शक्तेः (śakteḥ) - of Śakti; (genitive singular, proper noun); पौत्रम् (pautram) - grandson; (accusative singular); अकल्मषम् (akalmaṣam) - sinless; (accusative singular); पराशरात्मजं (parāśarātmajam) - son of Parāśara; (accusative singular, tatpuruṣa compound); वन्दे (vande) - I bow; (1st person singular, present indicative); शुकतातं (śukatātaṃ) - father of Śuka; (accusative singular, tatpuruṣa compound); तपोनिधिम् (taponidhim) - treasure of austerities (asceticism); (accusative singular, tatpuruṣa compound);]

(I bow to Vyāsa, descendant of Vasiṣṭha, grandson of Śakti, sinless, son of Parāśara, father of Śuka, treasure of austerities.)

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 ॥

acaturvadano brahmā dvibāhuraparo hariḥ । abhālalocanaḥ śaṁbhurbhagavān bādarāyaṇaḥ ॥

[अचतुर्वदनः (acaturvadanaḥ) - not four-faced; ब्रह्मा (brahmā) - Brahmā; द्विबाहुः (dvibāhuḥ) - two-armed; अपरः (aparaḥ) - another; हरिः (hariḥ) - Hari; अभाललोचनः (abhālalocanaḥ) - without a forehead eye; शम्भुः (śaṁbhuḥ) - Śaṁbhu; भगवान् (bhagavān) - Lord; बादरायणः (bādarāyaṇaḥ) - Bādarāyaṇa;]

(Not four-faced Brahmā, two-armed another Hari, without a forehead eye Śaṁbhu, Lord Bādarāyaṇa.)

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 ॥

vyāsāya viṣṇurūpāya vyāsarūpāya viṣṇave । namo vai brahmanidhaye vāsiṣṭhāya namo namaḥ ॥

[व्यासाय (vyāsāya) - to Vyāsa; विष्णुरूपाय (viṣṇurūpāya) - to (the one with) the form of Viṣṇu; व्यासरूपाय (vyāsarūpāya) - to (the one with) the form of Vyāsa; विष्णवे (viṣṇave) - to Viṣṇu; नमः (namaḥ) - salutation; वै (vai) - indeed; ब्रह्मनिधये (brahmanidhaye) - to the treasury of Brahma (spiritual knowledge); वासिष्ठाय (vāsiṣṭhāya) - to the son of Vasiṣṭha; नमः (namaḥ) - salutation; नमः (namaḥ) - salutation;]

(To Vyāsa, to (the one with) the form of Viṣṇu, to (the one with) the form of Vyāsa, to Viṣṇu, salutation; indeed, to the treasury of Brahma (spiritual knowledge), to the son of Vasiṣṭha, salutation, salutation.)

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 ।

abhraśyāmaḥ piṅgajaṭābaddhakalāpaḥ prāṃśurdaṇḍī kṛṣṇamṛgatvakparidhānaḥ ।

[अभ्रश्यामः (abhraśyāmaḥ) - cloud-dark; पिङ्गजटाबद्धकलापः (piṅgajaṭābaddhakalāpaḥ) - having matted tawny hair-tied locks; प्रांशुः (prāṃśuḥ) - tall; दण्डी (daṇḍī) - carrying a staff; कृष्णमृगत्वक्परिधानः (kṛṣṇamṛgatvakparidhānaḥ) - wearing black antelope skin;]

(Cloud-dark, having matted tawny hair-tied locks, tall, carrying a staff, wearing black antelope skin.)

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 ॥

sākṣāllokānpāvayamānaḥ kavimukhyaḥ pārāśaryaḥ parvasu rūpaṃ vivṛṇotu ॥

[साक्षात् (sākṣāt) - directly; in person; लोकान् (lokān) - the worlds; beings; पावयमानः (pāvayamānaḥ) - purifying; making pure; कविमुख्यः (kavimukhyaḥ) - chief among poets; पाराशर्यः (pārāśaryaḥ) - the son of Parāśara; Vyāsa; पर्वसु (parvasu) - at the sections (of a work); at the divisions; रूपम् (rūpam) - form; विवृणोतु (vivṛṇotu) - may (he) reveal; may disclose;]

(Directly the worlds purifying, chief among poets, the son of Parāśara, at the sections, the form may he reveal.)

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 ॥

aśubhāni nirācaṣṭe tanoti śubhasantatim । smṛtamātreṇa yaḥ puṃsāṃ brahma tanmaṅgalaṃ viduḥ ॥

[अशुभानि (aśubhāni) - inauspicious things; निराचष्टे (nirācaṣṭe) - removes; तनोति (tanoti) - spreads; शुभसन्ततिम् (śubhasantatim) - auspicious succession; स्मृतमात्रेण (smṛtamātreṇa) - by mere remembrance; यः (yaḥ) - who; पुंसाम् (puṃsām) - of men; ब्रह्म (brahma) - Brahman; तत् (tat) - that; मङ्गलम् (maṅgalam) - auspicious; विदुः (viduḥ) - know;]

(Inauspicious things removes, spreads auspicious succession, by mere remembrance, who of men, Brahman, that auspicious, know.)

They know that Brahman, whose mere remembrance removes inauspicious things and spreads auspiciousness among men, to be auspicious.

धर्मो विवर्धति युधिष्ठिरकीर्तनेन पापं प्रणश्यति वृकोदरकीर्तनेन ।

dharmaḥ vivardhati yudhiṣṭhirakīrtanena pāpaṃ praṇaśyati vṛkodarakīrtanena ।

[धर्मः (dharmaḥ) - righteousness; विवर्धति (vivardhati) - increases; युधिष्ठिरकीर्तनेन (yudhiṣṭhirakīrtanena) - by the glorification of Yudhiṣṭhira; पापम् (pāpam) - sin; प्रणश्यति (praṇaśyati) - is destroyed; वृकोदरकीर्तनेन (vṛkodarakīrtanena) - by the glorification of Vṛkodara (Bhīma);]

(Righteousness increases by the glorification of Yudhiṣṭhira; sin is destroyed by the glorification of Vṛkodara (Bhīma).)

Righteousness increases by praising Yudhiṣṭhira, and sin is destroyed by praising Vṛkodara (Bhīma).

शत्रुर्विनश्यति धनञ्जयकीर्तनेन माद्रीसुतौ कथयतां न भवन्ति रोगाः ॥

śatrur vinaśyati dhanañjayakīrtanena mādrīsutau kathayatāṁ na bhavanti rogāḥ ॥

[शत्रुः (śatruḥ) - enemy; विनश्यति (vinaśyati) - is destroyed; धनञ्जयकीर्तनेन (dhanañjaya-kīrtanena) - by praising Dhanañjaya; माद्रीसुतौ (mādrī-sutau) - the two sons of Mādrī; कथयतां (kathayatām) - of those reciting; न (na) - not; भवन्ति (bhavanti) - arise; रोगाः (rogāḥ) - diseases;]

(Enemy is destroyed by praising Dhanañjaya; the two sons of Mādrī, of those reciting, not arise diseases.)

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 ॥

sarasvatīpadaṃ vande śriyaḥ patimumāpatim । tviṣāṃ patiṃ gaṇapatiṃ bṛhaspatimukhānṛṣīn ॥

[सरस्वतीपदं (sarasvatīpadam) - the foot of Sarasvatī; वन्दे (vande) - I venerate; श्रियः (śriyaḥ) - of Śrī; पति (pati) - the lord; उमा (umā) - Umā; पतिम् (patim) - the lord; त्विषां (tviṣām) - of brightnesses (splendours); पतिं (patiṃ) - the lord; गणपतिं (gaṇapatiṃ) - the lord of hosts; बृहस्पति (bṛhaspati) - Bṛhaspati; मुखान् (mukhān) - headed by; ऋषीन् (ṛṣīn) - the sages;]

(I venerate the foot of Sarasvatī, the lord of Śrī, the lord of Umā, the lord of splendor, the lord of hosts, Bṛhaspati-headed sages.)

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 ।

nārāyaṇaṁ suraguruṁ jagadekanāthaṁ bhaktapriyaṁ sakalalokanamaskṛtaṁ ca ।

[नारायणं (nārāyaṇam) - Nārāyaṇa; the supreme being; सुरगुरुं (suragurum) - preceptor of the gods; जगदेकनाथं (jagadekanātham) - the sole lord of the world; भक्तप्रियं (bhaktapriyam) - dear to devotees; सकललोकनमस्कृतं (sakalalokanamaskṛtam) - revered by all people (of all worlds); च (ca) - and;]

(Nārāyaṇa, the preceptor of the gods, the sole lord of the world, dear to devotees, revered by all people, and;)

Nārāyaṇa, the preceptor of the gods, the sole lord of the world, dear to devotees, and revered by all beings.

त्रैगुण्यवर्जितमजं विभुमाद्यमीशं वन्दे भवघ्नमसुरासुरसिद्धवन्द्यम् ॥

traiguṇyavarjitam ajaṃ vibhum ādyaṃ īśaṃ vande bhavaghnam asura-asura-siddha-vandyam ॥

[त्रैगुण्यवर्जितम् (traiguṇyavarjitam) - devoid of the three guṇas; अजम् (ajam) - unborn; विभुम् (vibhum) - all-pervading; आद्यम् (ādyam) - primordial; ईशम् (īśam) - lord; वन्दे (vande) - I salute; भवघ्नम् (bhavaghanam) - destroyer of saṃsāra (worldly existence); असुरासुरसिद्धवन्द्यम् (asura-asura-siddha-vandyam) - worshipped by asuras, suras (gods), and siddhas;]

(Devoid of the three guṇas, unborn, all-pervading, primordial, lord, I salute the destroyer of saṃsāra, worshipped by asuras, suras, and siddhas.)

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 ।

uvāca tān ṛṣīn sarvān dhanyo vo'smy adya darśanāt । veda vaiyāsikīḥ sarvāḥ kathā dharmārthasaṃhitāḥ । vakṣyāmi vo dvijaśreṣṭhāḥ śṛṇvantv adya tapodhanāḥ । tasya tad vacanaṃ śrutvā naimiṣāraṇyavāsinaḥ ।

[उवाच (uvāca) - said; तान् (tān) - to them; ऋषीन् (ṛṣīn) - sages; सर्वान् (sarvān) - all; धन्यः (dhanyaḥ) - blessed; वः (vaḥ) - to you; अस्मि (asmi) - am; अद्य (adya) - today; दर्शनात् (darśanāt) - by the sight; वेद (veda) - I know; वैयासिकीयः (vaiyāsikīḥ) - of Vyāsa, pertaining to Vyāsa; सर्वाः (sarvāḥ) - all; कथाः (kathāḥ) - stories; धर्मार्थसंहिताः (dharmārthasaṃhitāḥ) - collected with dharma and artha; वक्ष्यामि (vakṣyāmi) - I shall speak; वः (vaḥ) - to you; द्विजश्रेष्ठाः (dvijaśreṣṭhāḥ) - best among twice-born; शृण्वन्तु (śṛṇvantu) - may (they) listen; अद्य (adya) - today; तपोधनाः (tapodhanāḥ) - rich in austerity; तस्य (tasya) - his; तत् (tat) - that; वचनम् (vacanam) - speech; श्रुत्वा (śrutvā) - having heard; नैमिषारण्यवासिनः (naimiṣāraṇyavāsinaḥ) - inhabitants of Naimiṣāraṇya;]

(He said to all those sages: Blessed am I today because of your sight. I know all the stories pertaining to Vyāsa which are collected with dharma and artha. I shall speak to you, O best among the twice-born; let the rich in austerity listen today. Having heard his speech, the inhabitants of Naimiṣāraṇya.)

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 ।

evaṁ pṛṣṭo'bravītsamyagyathāvallomaharṣaṇiḥ । vākyaṁ vacanasaṁpannasteṣāṁ tu caritāśrayam । tasminsadasi vistīrṇe munīnāṁ bhāvitātmanām ।

[एवं (evaṁ) - thus; पृष्टः (pṛṣṭaḥ) - having been asked; अब्रवीत् (abravīt) - he spoke; सम्यक् (samyak) - rightly; यथावत् (yathāvat) - as is proper; लोमहर्षणिः (lomaharṣaṇiḥ) - Lomaharṣaṇa (proper name); वाक्यम् (vākyaṁ) - sentence; वचनसंपन्नः (vacanasaṁpannaḥ) - endowed with eloquent speech; तेषाम् (teṣām) - of them; तु (tu) - but; चरिताश्रयम् (caritāśrayam) - based upon their deeds; तस्मिन् (tasmin) - in that; सदसि (sadasi) - assembly; विस्तीर्णे (vistīrṇe) - spacious; मुनीनाम् (munīnāṁ) - of the sages; भावितात्मनाम् (bhāvitātmanām) - of those whose souls are purified;]

(Thus, having been asked, Lomaharṣaṇa spoke rightly, as is proper; an utterance endowed with eloquent speech, but based upon their deeds, in that spacious assembly of the sages whose souls are purified.)

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 ॥

śrutaṃ me bhāratākhyānaṃ dharmakāmārthamokṣadam । janamejayena pṛṣṭaḥ san vaiśaṃpāyana uktavān । ṛṣīṇām agratas tatra dharmiṣṭhānāṃ mahātmanām । vyāsadevājñayā tatra yad vaiśaṃpāyanaḥ tadā । śrutaṃ vai bhāratākhyānaṃ vedārthaiś copabṛṃhitam । tatra me viditaṃ sarvaṃ bhāratākhyānam āditaḥ ॥

[श्रुतं (śrutam) - heard; मे (me) - by me; भारताख्यानं (bhāratākhyānam) - the story of Bharata; धर्मकामार्थमोक्षदम् (dharmakāmārthamokṣadam) - giver of dharma, kāma, artha, and mokṣa; जनमेजयेन (janamejayena) - by Janamejaya; पृष्टः (pṛṣṭaḥ) - asked; सन् (san) - being; वैशंपायन (vaiśaṃpāyana) - Vaiśampāyana; उक्तवान् (uktavān) - spoke; ऋषीणाम् (ṛṣīṇām) - of the sages; अग्रतः (agrataḥ) - before; तत्र (tatra) - there; धर्मिष्ठानाम् (dharmiṣṭhānām) - of the righteous; महात्मनाम् (mahātmanām) - of the great souls; व्यासदेवाज्ञया (vyāsadevājñayā) - by the command of Vyāsa; तत्र (tatra) - there; यत् (yat) - which; वैशंपायनः (vaiśaṃpāyanaḥ) - Vaiśampāyana; तदा (tadā) - then; श्रुतं (śrutam) - heard; वै (vai) - indeed; भारताख्यानं (bhāratākhyānam) - the story of Bharata; वेदार्थैः (vedārthaiḥ) - by the meanings of the Vedas; च (ca) - and; उपबृंहितम् (upabṛṃhitam) - augmented; तत्र (tatra) - there; मे (me) - by me; विदितं (viditam) - known; सर्वं (sarvaṃ) - all; भारताख्यानम् (bhāratākhyānam) - the story of Bharata; आदितः (āditaḥ) - from the beginning;]

(Heard by me is the story of Bharata, giver of dharma, kāma, artha, and mokṣa. By Janamejaya, being asked, Vaiśampāyana spoke. Of the sages, before the righteous, the great souls, there, by Vyāsa's command, then, what Vaiśampāyana (spoke). Heard indeed is the story of Bharata, augmented by Vedic meanings. There, by me, all the story of Bharata is known from the beginning.)

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 ॥

namo bhagavate tasmai vyāsāyāmitatejase । yasya prasādād vakṣyāmi nārāyaṇakathām imām । sarvāśramābhigamanaṃ sarvatīrthāvagāhanam । na tathā phaladaṃ sūte nārāyaṇakathā yathā । nāsti nārāyaṇasamaṃ na bhūtaṃ na bhaviṣyati । etena satyavākyena sarvārthān sādhayāmy aham ॥

[नमः (namo) (namo) - obeisance; भगवते (bhagavate) (bhagavate) - to the blessed one; तस्मै (tasmai) (tasmai) - to that (him); व्यासाय (vyāsāya) (vyāsāya) - to Vyāsa; अमिततेजसे (amitatejase) (amitatejase) - of boundless splendor; यस्य (yasya) (yasya) - by whose; प्रसादात् (prasādāt) (prasādāt) - grace; वक्ष्यामि (vakṣyāmi) (vakṣyāmi) - I shall declare; नारायणकथाम् (nārāyaṇakathām) (nārāyaṇakathām) - the story/narrative of Nārāyaṇa; इमाम् (imām) (imām) - this; सर्वाश्रमाभिगमनम् (sarvāśramābhigamanam) (sarvāśramābhigamanam) - the approach to all āśramas (stages/places); सर्वतीर्थावगाहनम् (sarvatīrthāvagāhanam) (sarvatīrthāvagāhanam) - immersion in all tirthas (holy places); न (na) (na) - not; तथा (tathā) (tathā) - so, thus; फलदम् (phaladaṃ) (phaladaṃ) - fruit-giving, productive; सूते (sūte) (sūte) - produces; नारायणकथा (nārāyaṇakathā) (nārāyaṇakathā) - Nārāyaṇa’s story; यथा (yathā) (yathā) - as, like; नास्ति (nāsti) (nāsti) - there is not; नारायणसमम् (nārāyaṇasamaṃ) (nārāyaṇasamaṃ) - equal to Nārāyaṇa; न (na) (na) - not; भूतम् (bhūtam) (bhūtam) - was, has been; न (na) (na) - not; भविष्यति (bhaviṣyati) (bhaviṣyati) - will be; एतेन (etena) (etena) - by this; सत्यवाक्येन (satyavākyena) (satyavākyena) - with true speech, by the true statement; सर्वार्थान् (sarvārthān) (sarvārthān) - all aims, all purposes; साधयामि (sādhayāmi) (sādhayāmi) - I accomplish; अहम् (aham) (aham) - I;]

(Obeisance to the blessed one, to that Vyāsa of boundless splendor. By whose grace I shall declare this narrative of Nārāyaṇa. Approach to all āśramas, immersion in all holy places — not so productive, O Sūta, as the story of Nārāyaṇa. There is not equal to Nārāyaṇa, not has been, nor will be. By this true statement, I accomplish all purposes, I.)

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 ॥

puṇye himavataḥ pāde medhye giriguhālaye । viśodhya dehaṃ dharmātmā darbhasanstaramāśritaḥ । śuciḥ saniyamo vyāsaḥ śāntātmā tapasi sthitaḥ । bhāratasya itihāsasya dharmeṇa anvīkṣya tām gatim । praviśya yogaṃ jñānena so'paśyat sarvam antataḥ ॥

[पुण्ये (puṇye) - in the holy; हिमवतः (himavataḥ) - of the Himalaya; पादे (pāde) - at the foot; मेध्ये (medhye) - sacred; गिरिगुहालये (giriguhālaye) - in a mountain-cave dwelling; विशोध्य (viśodhya) - having purified; देहं (dehaṃ) - the body; धर्मात्मा (dharmātmā) - righteous soul; दर्भसंस्तरम् (darbhasanstaram) - grass-seat; आश्रितः (āśritaḥ) - having resorted; शुचिः (śuciḥ) - pure; सनियमः (saniyamaḥ) - with self-control; व्यासः (vyāsaḥ) - Vyasa; शान्तात्मा (śāntātmā) - peaceful-minded; तपसि (tapasi) - in austerity; स्थितः (sthitaḥ) - established; भारतस्य (bhāratasya) - of the Bharata; इतिहासस्य (itihāsasya) - history; धर्मेण (dharmeṇa) - through dharma; अन्वीक्ष्य (anvīkṣya) - having examined; तां (tām) - that; गतिम् (gatim) - course; प्रविश्य (praviśya) - having entered; योगं (yogaṃ) - union; ज्ञानेन (jñānena) - by knowledge; सः (saḥ) - he; अपश्यत् (apaśyat) - saw; सर्वम् (sarvam) - all; अन्ततः (antataḥ) - within;]

(In the holy at the foot of the Himalaya, in a sacred mountain-cave dwelling, having purified his body, the righteous soul, having resorted to a grass-seat, pure, with self-control, Vyāsa, peaceful-minded, established in austerity, of the history of the Bharata, through dharma, having examined that course, having entered union by knowledge, he saw all within.)

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 ॥

evaṁ vai saṅgrahādhyāyaḥ pūrvameva maharṣiṇā । kramaṇaprastrairyuktaḥ kathaṁcidapyatīva hi । etadarthaṁ ca vihitaḥ saṅgraho'yaṁ yathāśrutaḥ । tacchrutvā sarvamākhyātaṁ loke jñāsyanti mānavāḥ ॥

[एवं (evaṁ) - thus; वै (vai) - indeed; संग्रहाध्यायः (saṅgrahādhyāyaḥ) - the collection-section; पूर्वम् (pūrvam) - previously; एव (eva) - certainly; महर्षिणा (maharṣiṇā) - by the great sage; क्रमणप्रस्तरैः (kramaṇaprastraiḥ) - with stepping-stones; युक्तः (yuktaḥ) - furnished; कथंचित् (kathaṁcid) - somehow; अपि (api) - even; अतीव (atīva) - exceedingly; हि (hi) - indeed; एतदर्थम् (etadartham) - for this purpose; च (ca) - and; विहितः (vihitaḥ) - has been established; संग्रहः (saṅgrahaḥ) - collection; अयम् (ayam) - this; यथा (yathā) - as; श्रुतः (śrutaḥ) - heard; तत् (tat) - that; श्रुत्वा (śrutvā) - having heard; सर्वम् (sarvam) - all; आख्यातम् (ākhyātam) - been related; लोके (loke) - in the world; ज्ञास्यन्ति (jñāsyanti) - will know; मानवाः (mānavāḥ) - humans;]

(Thus indeed, the collection-section was previously certainly by the great sage furnished with stepping-stones, somehow even exceedingly indeed. For this purpose and this collection has been established as heard. Having heard that, all having been related, in the world, humans will know.)

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 ॥

idaṁ śatasahasrākhyaṁ ślokānāṁ puṇyakarmaṇām । upākhyānaiḥ saha jñeyaṁ śrāvyaṁ bhāratam uttamam ॥

[इदं (idaṁ) - this; शतसहस्राख्यं (śatasahasrākhyaṁ) - named 'a hundred thousand'; श्लोकानां (ślokānāṁ) - of verses; पुण्यकर्मणाम् (puṇyakarmaṇām) - of meritorious deeds; उपाख्यानैः (upākhyānaiḥ) - by episodes; सह (saha) - together with; ज्ञेयं (jñeyaṁ) - to be known; श्राव्यं (śrāvyaṁ) - to be heard; भारतम् (bhāratam) - the Bhārata; उत्तमम् (uttamam) - the highest;]

(This, called 'a hundred thousand', of verses of meritorious deeds, with episodes together, to be known, to be heard, the highest Bhārata.)

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 ॥

ṣaṣṭiṁ śatasahasrāṇi cakārānyāṁ saṁ saṁhitām । triṁśacchatasahasraṁ ca devaloke pratiṣṭhitam । pitrye pañcadaśa proktaṁ rakṣoyakṣe caturdaśa । ekaṁ śatasahasraṁ tu mānuṣeṣu pratiṣṭhitam ॥

[षष्टिं (ṣaṣṭiṁ) - sixty; शतसहस्राणि (śatasahasrāṇi) - one hundred thousand; चकार (cakāra) - he made; अन्यां (anyām) - another; स (sa) - he; संहिताम् (saṁhitām) - compilation; त्रिंशच्छतसहस्रं (triṁśacchatasahasraṁ) - three hundred thousand; च (ca) - and; देवलोके (devaloke) - in the world of gods; प्रतिष्ठितम् (pratiṣṭhitam) - established; पित्र्ये (pitrye) - in (the rites of) ancestors; पञ्चदश (pañcadaśa) - fifteen; प्रोक्तं (proktaṁ) - declared; रक्षोयक्षे (rakṣoyakṣe) - among demons and yakṣas; चतुर्दश (caturdaśa) - fourteen; एकं (ekaṁ) - one; शतसहस्रं (śatasahasraṁ) - one hundred thousand; तु (tu) - but; मानुषेषु (mānuṣeṣu) - among men; प्रतिष्ठितम् (pratiṣṭhitam) - established;]

(He made another compilation (of) sixty hundred thousand. Three hundred thousand also are established in the world of gods. In the ancestral (rites), fifteen declared; among demons and yakṣas, fourteen. But one hundred thousand is established among men.)

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 ॥

asmiṁstu mānuṣe loke vaiśaṁpāyana uktavān । śiṣyo vyāsasya dharmātmā sarvavedavidāṁ varaḥ । ekaṁ śatasahasraṁ tu mayoktaṁ vai nibodhata ॥

[अस्मिन्इतु (asmin tu) - in this; indeed; मानुषे (mānuṣe) - human; लोके (loke) - world; वैशंपायन (vaiśaṁpāyana) - Vaiśaṃpāyana (proper noun); उक्तवान् (uktavān) - has said; शिष्यः (śiṣyaḥ) - student; व्यासस्य (vyāsasya) - of Vyāsa; धर्मात्मा (dharmātmā) - righteous-souled; सर्ववेदविदां (sarvavedavidāṁ) - of all knowers of the Vedas; वरः (varaḥ) - the best; एकम् (ekam) - one; शतसहस्रम् (śatasahasram) - one hundred thousand; तु (tu) - indeed; मया (mayā) - by me; उक्तम् (uktam) - spoken; वै (vai) - indeed; निबोधत (nibodhata) - know;]

(In this indeed human world, Vaiśaṃpāyana has said. The student of Vyāsa, righteous-souled, the best of all knowers of the Vedas. One hundred thousand indeed, by me spoken, indeed, know.)

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 ॥

vaiśaṁpāyana-viprarṣiḥ śrāvayāmāsa pārthivam । pārīkṣitaṁ mahā-bāhuṁ nṛpaṁ tu janamejayam ॥

[वैशंपायनविप्रर्षिः (vaiśaṁpāyana-viprarṣiḥ) - the sage Vaiśaṁpāyana; श्रावयामास (śrāvayāmāsa) - caused to be heard; पार्थिवम् (pārthivam) - the king; पारिक्षितम् (pārīkṣitam) - descendant of Parīkṣit; महाबाहुम् (mahā-bāhum) - mighty-armed; नृपम् (nṛpam) - king; तु (tu) - indeed; जनमेजयम् (janamejayam) - Janamejaya;]

(The sage Vaiśaṁpāyana caused the king, the descendant of Parīkṣit, the mighty-armed king, indeed Janamejaya, to hear.)

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 ॥

tato dharmopaniṣadaṃ śrutvā bhartuḥ priyā pṛthā । dharmānilendrāṃstābhiḥ sā juhāva sutavāñchayā । tad astopaniṣan mādrī ca aśvinau ā juhāva ca । jātāḥ pārthās tataḥ sarve kuntyā mādryāś ca mantrataḥ ॥

[ततः (tataḥ) (tataḥ) - then; धर्मोपनिषदं (dharmopaniṣadam) (dharmopaniṣadam) - instruction concerning dharma; श्रुत्वा (śrutvā) (śrutvā) - having heard; भर्तुः (bhartuḥ) (bhartuḥ) - of the husband; प्रिया (priyā) (priyā) - dear (wife); पृथा (pṛthā) (pṛthā) - Pṛthā (Kuntī); धर्मानिलन्द्रान् (dharma-anila-indrān) (dharma-anila-indrān) - Dharmatman (Yama), Anila (Wind), and Indra (Lord); ताभिः (tābhiḥ) (tābhiḥ) - by those (mantras); सा (sā) (sā) - she; अजुहाव (ajuhāva) (ajuhāva) - invoked; सुतवाञ्छया (sutavāñchayā) (sutavāñchayā) - with desire for sons; तदा (tadā) (tadā) - then; अस्तोपनिषत् (asto-upaniṣat) (asto-upaniṣat) - the secret mantra pertaining to the ‘aśvin’ word; माद्री (mādrī) (mādrī) - Mādrī; च (ca) (ca) - and; अश्विनौ (aśvinau) (aśvinau) - the Aśvins; अजुहाव (ajuhāva) (ajuhāva) - invoked; च (ca) (ca) - and; जाताः (jātāḥ) (jātāḥ) - were born; पार्थाः (pārthāḥ) (pārthāḥ) - the sons of Pṛthā (Pāṇḍavas); ततः (tataḥ) (tataḥ) - then; सर्वे (sarve) (sarve) - all; कुन्त्या (kuntyā) (kuntyā) - by Kuntī; माद्र्याः (mādryāḥ) (mādryāḥ) - by Mādrī; च (ca) (ca) - and; मन्त्रतः (mantrataḥ) (mantrataḥ) - through the mantra;]

(Then, having heard the dharma-teaching from her husband, Pṛthā, dear (wife), by those mantras, invoked Dharma, Anila, and Indra with desire for sons. Then Mādrī, having learned the secret mantra, invoked also the Aśvins. The sons of Pṛthā, then, all were born, by Kuntī and Mādrī, through the mantra.)

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 ॥

teṣu jāteṣu sarveṣu pāṇḍaveṣu mahātmasu । mādryā tu saha saṅgamya ṛṣiśāpaprabhāvataḥ । mṛtaḥ pāṇḍurmahāpuṇye śataśṛṅge mahāgirau ॥

[तेषु (teṣu) - in those; जातेषु (jāteṣu) - having been born; सर्वेषु (sarveṣu) - all; पाण्डवेषु (pāṇḍaveṣu) - of the Pāṇḍavas; महात्मसु (mahātmasu) - great-souled; माद्र्या (mādryā) - with Mādrī; तु (tu) - but; सह (saha) - together; संगम्य (saṅgamya) - uniting; ऋषि-शाप-प्रभावतः (ṛṣi-śāpa-prabhāvataḥ) - due to the power of the sage's curse; मृतः (mṛtaḥ) - died; पाण्डुः (pāṇḍuḥ) - Pāṇḍu; महापुण्ये (mahāpuṇye) - very holy; शतशृङ्गे (śataśṛṅge) - at Śataśṛṅga; महागिरौ (mahāgirau) - great mountain;]

(In those having been born, all the great-souled Pāṇḍavas, with Mādrī, but together uniting, due to the power of the sage's curse, Pāṇḍu died at the very holy Śataśṛṅga, the great mountain.)

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 ॥

vicitrāṇi ca vāsāṃsi prāvāra-āvaraṇāni ca । kambalājinaratnāni rāṅkavāstaraṇāni ca ॥

[विचित्राणि (vicitrāṇi) - variegated; diverse; च (ca) - and; वासांसि (vāsāṃsi) - clothes; garments; प्रावारावरणानि (prāvāra-āvaraṇāni) - blankets and coverings; च (ca) - and; कम्बलाजिनरत्नानि (kambala-ājina-ratnāni) - woolen blankets, animal-skin covers, gems; राङ्कवास्तरणानि (rāṅka-vāstaraṇāni) - coarse bedspreads; च (ca) - and;]

(Variegated and clothes, blankets and coverings and woolen blankets, animal-skin covers, gems, coarse bedspreads and.)

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 ॥

yadāśrauṣaṃ jātuṣād veśmanas tān muktān pārthān pañca kuntyā sametān । yuktaṃ caiṣāṃ viduraṃ svārthasiddhyai tadā nāśaṃse vijayāya saṃjaya ॥

[यदा (yadā) - when; अश्रौषम् (aśrauṣam) - I heard; जातुषात् (jātuṣāt) - from the lac; वेश्मनः (veśmanaḥ) - from the house; तान् (tān) - those; मुक्तान् (muktān) - freed; पार्थान् (pārthān) - Pārthas (sons of Pṛthā); पञ्च (pañca) - five; कुन्त्या (kuntyā) - with Kuntī; समेतान् (sametān) - united; युक्तं (yuktaṃ) - joined; च (ca) - and; एषाम् (eṣām) - of these; विदुरम् (viduram) - Vidura; स्वार्थसिद्ध्यै (svārthasiddhyai) - for the attainment of their own object; तदा (tadā) - then; नाशंसे (nāśaṃse) - did not hope; विजयाय (vijayāya) - for victory; सञ्जय (saṃjaya) - O Saṃjaya;]

(When I heard the five Pārthas, freed from the lac house, with Kuntī united, and Vidura joined with them for the attainment of their own aim, then I did not hope for victory, O Saṃjaya.)

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 ॥

yadāśrauṣaṃ draupadīṃ raṅgamadhye lakṣyaṃ bhittvā nirjitāmarjunena । śūrānpāñcālānpāṇḍaveyāṃśca yuktān tadā nāśaṃse vijayāya saṃjaya ॥

[यदा (yadā) - when; अश्रौषम् (aśrauṣam) - I heard; द्रौपदीम् (draupadīm) - Draupadī; रङ्गमध्ये (raṅgamadhye) - in the midst of the arena; लक्ष्यम् (lakṣyam) - the target; भित्त्वा (bhittvā) - having pierced; निर्जिताम् (nirjitām) - conquered; अर्जुनेन (arjunena) - by Arjuna; शूरान् (śūrān) - heroes; पाञ्चालान् (pāñcālān) - the Pāñcālas; पाण्डवेयान् (pāṇḍaveyān) - the sons of Pāṇḍu; च (ca) - and; युक्तान् (yuktān) - arrayed; तदा (tadā) - then; न (na) - not; अशंसे (aśaṃse) - did I hope; विजयाय (vijayāya) - for victory; सञ्जय (saṃjaya) - Sañjaya;]

(When I heard Draupadī, in the midst of the arena, the target having been pierced, conquered by Arjuna, heroes the Pāñcālas and Pāṇḍavas and arrayed, then not did I hope for victory, Sañjaya.)

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 ॥

yadā’śrauṣaṃ māgadhānāṃ variṣṭhaṃ jarāsandhaṃ kṣatramadhye jvalantam । dorbhyāṃ hataṃ bhīmasenena gatvā tadā nāśaṃse vijayāya saṃjaya ॥

[यदा (yadā) - when; अश्रौषम् (aśrauṣam) - I heard; मागधानाम् (māgadhānām) - of the Māgadhas; वरिष्ठम् (variṣṭham) - chief; foremost; जरासन्धम् (jarāsandham) - Jarāsandha (proper name); क्षत्रमध्ये (kṣatramadhye) - in the midst of the kṣatriyas; ज्वलन्तम् (jvalantam) - shining; blazing; दोर्भ्याम् (dorbhyām) - by (his) arms; हतम् (hatam) - killed; slain; भीमसेनेन (bhīmasenena) - by Bhīmasena; गत्वा (gatvā) - after going; having gone; तदा (tadā) - then; नाशंसे (nāśaṃse) - I did not expect; I did not hope; विजयाय (vijayāya) - for victory; संजय (saṃjaya) - O Saṃjaya;]

(When I heard that Jarāsandha, the chief of the Māgadhas, blazing in the midst of the kṣatriyas, had been killed by Bhīmasena with (his) arms, having gone, then I did not hope for victory, O Saṃjaya.)

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 ॥

yadāśrauṣaṁ digjaye pāṇḍuputrair vaśīkṛtān bhūmipālān prasahya । mahākratuṁ rājasūyaṁ kṛtaṁ ca tadā nāśaṁse vijayāya saṁjaya ॥

[यदा (yadā) (yadā) - when; अश्रौषम् (aśrauṣam) (aśrauṣam) - I heard; दिग्जये (dig-jaye) (digjaye) - in conquest of quarters; पाण्डुपुत्रैः (pāṇḍu-putrair) (pāṇḍuputrair) - by the sons of Pāṇḍu; वशीकृतान् (vaśīkṛtān) (vaśīkṛtān) - brought under control; भूमिपालान् (bhūmi-pālān) (bhūmipālān) - kings (protectors of the earth); प्रसह्य (prasahya) (prasahya) - by overpowering; महाक्रतुम् (mahā-kratum) (mahākratum) - great sacrifice; राजसूयम् (rājasūyam) (rājasūyaṁ) - rājasūya (royal sacrifice); कृतं (kṛtam) (kṛtam) - performed; च (ca) (ca) - and; तदा (tadā) (tadā) - then; न (na) (na) - not; अशंसे (aśaṁse) (aśaṁse) - I hoped; विजयाय (vijayāya) (vijayāya) - for victory; सञ्जय (saṁjaya) (saṁjaya) - O Sañjaya;]

(When I heard in conquest of quarters, by the sons of Pāṇḍu, the kings brought under control by overpowering, the great sacrifice rājasūya performed and then, I did not hope for victory, O Sañjaya.)

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 ॥

yadā śrauṣaṃ sarvaviśvasya sāraṃ śriyā rājñe nirmitāṃ tāṃ mayena । gadāṃ caiva bhīmasenāya dattāṃ tadā nāśaṃse vijayāya saṃjaya ॥

[यदा (yadā) - when; अश्रौषम् (aśrauṣam) - I heard; सर्वविश्वस्य (sarvaviśvasya) - of all the universe; सारं (sāram) - essence; श्रिया (śriyā) - with splendor; राज्ञे (rājñe) - for the king; निर्मिताम् (nirmitām) - made; ताम् (tām) - that; मयेन (mayena) - by Maya (the asura architect); गदाम् (gadām) - mace; च (ca) - and; एव (eva) - indeed; भीमसेनाय (bhīmasenāya) - to Bhimasena; दत्ताम् (dattām) - given; तदा (tadā) - then; नाशंसे (nāśaṃse) - I did not expect; विजयाय (vijayāya) - for victory; संजय (saṃjaya) - Sanjaya;]

(When I heard the essence of all the universe, made with splendor for the king, that by Maya, and indeed the mace given to Bhimasena, then, O Sanjaya, I did not expect victory.)

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 ॥

yadā-āśrauṣam vāsasām tatra rāśim samākṣipat kitavo manda-buddhiḥ । duḥśāsanaḥ gatavān na eva ca antam tadā nā aśaṁse vijayāya saṁjaya ॥

[यदा (yadā) - when; आश्रौषम् (āśrauṣam) - I heard; वाससाम् (vāsasām) - of garments; तत्र (tatra) - there; राशिम् (rāśim) - a heap; समाक्षिपत् (samākṣipat) - he threw together; कितवः (kitavaḥ) - the gambler; मन्दबुद्धिः (manda-buddhiḥ) - slow-witted; दुःशासनः (duḥśāsanaḥ) - Duḥśāsana; गतवान् (gatavān) - had gone; नैव (na eva) - not indeed; च (ca) - and; अन्तम् (antam) - end; तदा (tadā) - then; नाशंसे (nāśaṁse) - I did not hope; विजयाय (vijayāya) - for victory; संजय (saṁjaya) - O Sañjaya;]

(When I heard (that) of garments there a heap (was) thrown together by the gambler, slow-witted (he), Duḥśāsana had gone, not indeed (was there) an end, then I did not hope for victory, O Sañjaya.)

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 ॥

yadāśrauṣaṃ draupadīṃ tāṃ bruvāṇāṃ pravrajyāyām aśrukaṇṭhīṃ rudantīm । patyau yuktāṃ nātra vastuṃ hi dharmas tadā nāśaṃse vijayāya saṃjaya ॥

[यदा (yadā) - when; अश्रौषम् (aśrauṣam) - I heard; द्रौपदीम् (draupadīm) - Draupadī; ताम् (tām) - her; ब्रुवाणाम् (bruvāṇām) - speaking; प्रव्रज्यायाम् (pravrajyāyām) - on (regarding) exile; अश्रुकण्ठीम् (aśrukaṇṭhīm) - with a throat choked by tears; रुदन्तीम् (rudantīm) - weeping; पत्यौ (patyau) - in (with) the husband; युक्ताम् (yuktām) - joined; न (na) - not; अत्र (atra) - here; वस्तुम् (vastum) - to/for staying; हि (hi) - indeed; धर्मः (dharmaḥ) - righteousness; तदा (tadā) - then; नाशंसे (nāśaṃse) - I did not hope; विजयाय (vijayāya) - for victory; संजय (saṃjaya) - O Saṃjaya;]

(When I heard Draupadī, her speaking about exile, with her throat choked by tears, weeping, joined with her husband, not wishing to stay here—indeed, righteousness—then I did not hope for victory, O Saṃjaya.)

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 ॥

yadāśrauṣaṃ vanavāsenā pārthān samāgatān maharṣibhiḥ purāṇaiḥ । upāsyamānān sagaṇair jātasakhyān tadā nāśaṃse vijayāya saṃjaya ॥

[यदा (yadā) - when; श्रौषम् (śrauṣam) - I heard; वनवासेन (vanavāsena) - by dwelling in the forest; पार्थान् (pārthān) - the sons of Pṛthā (Arjuna and his brothers); समागतान् (samāgatān) - having come together; महर्षिभिः (maharṣibhiḥ) - by great sages; पुराणैः (purāṇaiḥ) - ancient; उपास्यमानान् (upāsyamānān) - being worshipped; सगणैः (sagaṇaiḥ) - together with followers; जातसख्यान् (jātasakhyān) - who had become friends; तदा (tadā) - then; नाशंसे (nāśaṃse) - I did not expect; विजयाय (vijayāya) - for victory; सञ्जय (saṃjaya) - O Saṃjaya;]

(When I heard, by forest-dwelling, the Pārthas having come together with ancient great sages, being worshipped by them and their followers, who had become friends, then I did not expect (hope) for victory, O Saṃjaya.)

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 ॥

yadāśrauṣaṁ kālakeyās tataste paulomāno varadānāc ca dṛptāḥ । devair ajeyā nirjitāś cārjunena tadā nāśaṁse vijayāya sañjaya ॥

[यदा (yadā) - when; अश्रौषम् (aśrauṣam) - I heard; कालकेयाः (kālakeyāḥ) - the Kālakaeyas; ततः (tataḥ) - then; ते (te) - they; पौलोमानः (paulomānaḥ) - the Paulomas; वरदानात् (varadānāt) - from (a) boon; च (ca) - and; दृप्ताः (dṛptāḥ) - arrogant; देवैः (devaiḥ) - by the gods; अजेयाः (ajeyāḥ) - invincible; निर्जिताः (nirjitāḥ) - defeated; च (ca) - and; अर्जुनेन (arjunena) - by Arjuna; तदा (tadā) - then; न (na) - not; अशंसे (aśaṁse) - I hoped; विजयाय (vijayāya) - for victory; संजय (sañjaya) - O Sañjaya;]

(When I heard the Kālakaeyas, then those Paulomas, from the boon and being arrogant, invincible by the gods, defeated by Arjuna, then I did not hope for victory, O Sañjaya.)

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 ॥

yadā āśrauṣam asurāṇām vadhārthe kirīṭinam yāntam amitrakarṣaṇam । kṛtārtham ca api āgatam śakralokāt tadā nā aśaṁse vijayāya sañjaya ॥

[यदा (yadā) - when; आश्रौषम् (āśrauṣam) - I heard; असुराणाम् (asurāṇām) - of the Asuras (demons); वधार्थे (vadhārthe) - for the purpose of killing; किरीटिनम् (kirīṭinam) - the crowned one; यान्तम् (yāntam) - going; अमित्रकर्शनम् (amitrakarṣaṇam) - destroyer of foes; कृतार्थम् (kṛtārtham) - accomplished; च (ca) - and; अपि (api) - also; आगतम् (āgatam) - returned; शक्रलोकात् (śakralokāt) - from Indra's world; तदा (tadā) - then; न (na) - not; आशंसे (āśaṁse) - I wished; विजयाय (vijayāya) - for victory; संजय (sañjaya) - O Sañjaya;]

(When I heard, for the purpose of killing the Asuras, the crowned (one) going, the destroyer of foes, and also accomplished, returned from Indra's world, then not I wished for victory, O Sanjaya.)

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 ॥

yadā āśrauṣam tīrthayātrā-pravṛttaṃ pāṇḍoḥ sutaṃ sahitaṃ romaśena । tasmāc chrutaṃ cārjunasya astralābhaṃ tadā nāśaṃse vijayāya saṃjaya ॥

[यदा (yadā) - when; आश्रौषम् (āśrauṣam) - I heard; तीर्थयात्राप्रवृत्तम् (tīrthayātrā-pravṛttam) - engaged in a pilgrimage; पाण्डोः सुतम् (pāṇḍoḥ sutam) - the son of Pāṇḍu; सहितं (sahitam) - accompanied; रोमशेन (romaśena) - by Romaśa; तस्मात् (tasmāt) - from that; श्रुतम् (śrutam) - it was heard; च (ca) - and; अर्जुनस्य (arjunasya) - of Arjuna; अस्त्रलाभम् (astralābham) - acquisition of weapons; तदा (tadā) - then; नाशंसे (nāśaṃse) - I did not hope; विजयाय (vijayāya) - for victory; संजय (saṃjaya) - O Saṃjaya;]

(When I heard (that he was) engaged in a pilgrimage, the son of Pāṇḍu, accompanied by Romaśa, from that also was heard (about) Arjuna’s acquisition of weapons, then I did not hope for victory, O Saṃjaya.)

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 ॥

yadā-āśrauṣam draupadīṃ saindhavena nānītāṃ mokṣitāṃ ca-arjunena । jayadrathaṃ mokṣitaṃ jīvaśeṣaṃ tadā nāśaṃse vijayāya saṃjaya ॥

[यदा (yadā) - when; आश्रौषम् (āśrauṣam) - I heard; द्रौपदीम् (draupadīm) - Draupadī; सैन्धवेन (saindhavena) - by the Sindhu prince; नानीताम् (nānītām) - not brought (not abducted); मोक्षिताम् (mokṣitām) - liberated; च (ca) - and; अर्जुनेन (arjunena) - by Arjuna; जयद्रथम् (jayadratham) - Jayadratha; मोक्षितम् (mokṣitam) - liberated; जीवशेषम् (jīvaśeṣam) - remaining alive; तदा (tadā) - then; नाशंसे (nāśaṃse) - I did not hope for; विजयाय (vijayāya) - for victory; सञ्जय (saṃjaya) - O Saṃjaya;]

(When I heard Draupadī not brought by the Sindhu prince, liberated and by Arjuna; Jayadratha liberated, remaining alive; then I did not hope for victory, O Saṃjaya.)

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 ॥

yadā aśrauṣam na vidur māmakās tān pracchannarūpān vasataḥ pāṇḍaveyān । virāṭarāṣṭre saha kṛṣṇayā ca tadā nāśaṃse vijayāya sañjaya ॥

[यदा (yadā) - when; अश्रौषम् (aśrauṣam) - I heard; न (na) - not; विदुः (viduḥ) - knew; मामकाः (māmakāḥ) - my people; तान् (tān) - those; प्रच्छन्नरूपान् (pracchannarūpān) - in disguised forms; वसतः (vasataḥ) - dwelling; पाण्डवेयान् (pāṇḍaveyān) - the sons of Pāṇḍu; विराटराष्ट्रे (virāṭarāṣṭre) - in Virāṭa's kingdom; सह (saha) - with; कृष्णया (kṛṣṇayā) - Kṛṣṇā (Draupadī); च (ca) - and; तदा (tadā) - then; नाशंसे (nāśaṃse) - I did not expect; विजयाय (vijayāya) - for victory; सञ्जय (sañjaya) - O Sañjaya;]

(When I heard my people did not know those sons of Pāṇḍu, dwelling in disguised forms in Virāṭa's kingdom with Kṛṣṇā, then I did not expect for victory, O Sañjaya.)

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 ॥

yadāśrauṣaṃ tān athājñātavāse tv apaśyamānān vividhair upāyaiḥ। dakṣān pārthān me sutair agnikalpāṃs tadā nāśaṃse vijayāya saṃjaya॥

[यदा (yadā) (yadā) - when; अश्रौषम् (aśrauṣam) (aśrauṣam) - I heard; तान् (tān) (tān) - them; अथ (atha) (atha) - then; अज्ञातवासे (ajñātavāse) (ajñātavāse) - in incognito exile; त्व् (tv) (tv) - you; अपश्यमानान् (apaśyamānān) (apaśyamānān) - unseen; विविधैः (vividhaiḥ) (vividhaiḥ) - by various; उपायैः (upāyaiḥ) (upāyaiḥ) - means; दक्षान् (dakṣān) (dakṣān) - skilled; पार्थान् (pārthān) (pārthān) - the sons of Pṛthā (Arjuna and his brothers); मे (me) (me) - my; सुतैः (sutaiḥ) (sutaiḥ) - by sons; अग्निकल्पान् (agnikalpān) (agnikalpān) - like fire; तदा (tadā) (tadā) - then; नाशंसे (nāśaṃse) (nāśaṃse) - I did not hope; विजयाय (vijayāya) (vijayāya) - for victory; सञ्जय (saṃjaya) (saṃjaya) - O Sañjaya;]

(When I heard of them, then, in incognito exile, you being unseen by various means, skilled Pārthas by my sons—like fire—then I did not hope for victory, O Sañjaya.)

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 ॥

yadā-āśrauṣam kīcakānām variṣṭham niṣūditam bhrātuḥ-śatena sārdham । draupady-arthē bhīmasenena saṅkhye tadā nāśaṁse vijayāya sañjaya ॥

[यदा (yadā) (yadā) - when; आश्रौषम् (āśrauṣam) (āśrauṣam) - I heard; कीचकानाम् (kīcakānām) (kīcakānām) - of the Kīcakas; वरिष्ठम् (variṣṭham) (variṣṭham) - chief; निषूदितम् (niṣūditam) (niṣūditam) - killed; भ्रातृशतेन (bhrātṛ-śatena) (bhrātṛ-śatena) - by a hundred brothers; सार्धम् (sārdham) (sārdham) - together with; द्रौपद्यर्थे (draupady-arthē) (draupady-arthe) - for Draupadī's sake; भीमसेनेन (bhīmasenena) (bhīmasenena) - by Bhīmasena; सङ्ख्ये (saṅkhye) (saṅkhye) - in battle; तदा (tadā) (tadā) - then; नाशंसे (nāśaṁse) (nāśaṁse) - I hoped for; विजयाय (vijayāya) (vijayāya) - for victory; संजय (sañjaya) (sañjaya) - O Sañjaya;]

(When I heard that the chief of the Kīcakas was killed together with a hundred brothers, for Draupadī's sake by Bhīmasena in battle, then I hoped for victory, O Sañjaya.)

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 ॥

yadā śrauṣaṁ vasataḥ pāṇḍuputrān adṛśyamānān vividhair upāyaiḥ । dakṣān pārthān bhīmasenena saṁkhye tadā nāśaṁse vijayāya saṁjaya ॥

[यदा (yadā) - when; अश्रौषम् (aśrauṣam) - I heard; वसतः (vasataḥ) - dwelling; पाण्डुपुत्रान् (pāṇḍuputrān) - the sons of Pāṇḍu; अदृश्यमानान् (adṛśyamānān) - unseen; विविधैः (vividhaiḥ) - by various; उपायैः (upāyaiḥ) - means; दक्षान् (dakṣān) - skilled; पार्थान् (pārthān) - the sons of Pṛthā; भीमसेनेन (bhīmasenena) - by Bhīmasena; संख्ये (saṁkhye) - in battle; तदा (tadā) - then; नाशंसे (nāśaṁse) - I did not expect; विजयाय (vijayāya) - for victory; सञ्जय (sañjaya) - O Sañjaya;]

(When I heard that the sons of Pāṇḍu, dwelling unseen by various means, skilled, the sons of Pṛthā in battle by Bhīmasena, then I did not expect for victory, O Sañjaya.)

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 ॥

yadāśrauṣaṁ bhīmasenena pītaṁ raktaṁ bhrātur-yudhi duḥśāsanasya । nivāritaṁ nānyatamena bhīmaṁ tadā nāśaṁse vijayāya sañjaya ॥

[यदा (yadā) - when; अश्रौषम् (aśrauṣam) - I heard; भीमसेनेन (bhīmasenena) - by Bhīmasena; पीतम् (pītam) - drunk; रक्तम् (raktam) - blood; भ्रातुः (bhrātuḥ) - of (his) brother; युधि (yudhi) - in battle; दुःशासनस्य (duḥśāsanasya) - of Duḥśāsana; निवारितम् (nivāritam) - restrained; न (na) - not; अन्यतमेन (anyatamena) - by anyone else; भीमम् (bhīmam) - Bhīma; तदा (tadā) - then; नाशंसे (nāśaṁse) - I did not hope for; विजयाय (vijayāya) - for victory; संजय (sañjaya) - O Sañjaya;]

(When I heard Bhīmasena drank the blood of his brother Duḥśāsana in battle, Bhīma not being restrained by anyone else, then I did not hope for victory, O Sañjaya.)

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 ॥

yadāśrauṣaṃ bhīmakarmāṇamugraṃ raṇe bhīmaṃ śoṇitaṃ pītavantam । bhittvā vakṣo yuvarājasya sūta tadā nāśaṃse vijayāya saṃjaya ॥

[यदा (yadā) (yadā) - when; अश्रौषम् (aśrauṣam) (aśrauṣam) - I heard; भीमकर्माणम् (bhīmakarmāṇam) (bhīmakarmāṇam) - of fearful-deeds; उग्रम् (ugram) (ugram) - terrible; रणे (raṇe) (raṇe) - in battle; भीमम् (bhīmam) (bhīmam) - Bhima; शोणितम् (śoṇitam) (śoṇitam) - blood; पीतवन्तम् (pītavantam) (pītavantam) - having drunk; भित्त्वा (bhittvā) (bhittvā) - having pierced; वक्षः (vakṣaḥ) (vakṣaḥ) - chest; युवराजस्य (yuvarājasya) (yuvarājasya) - of the prince; सूत (sūta) (sūta) - charioteer; तदा (tadā) (tadā) - then; नाशंसे (nāśaṃse) (nāśaṃse) - I did not hope for; विजयाय (vijayāya) (vijayāya) - for victory; संजय (saṃjaya) (saṃjaya) - O Saṃjaya;]

(When I heard, charioteer, Bhima, of fearful deeds, terrible in battle, having drunk the blood of the prince after piercing his chest, then I did not hope for victory, O Saṃjaya.)

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 ॥

sañjīvayāmīti hareḥ pratijñāṁ tadā nāśaṁse vijayāya sañjaya ॥

[सञ्जीवयामि (sañjīvayāmi) - I revive; इति (iti) - thus; हरेः (hareḥ) - of Hari; प्रतिज्ञां (pratijñām) - promise; तदा (tadā) - then; न (na) - not; आशंसे (āśaṁse) - I expect; विजयाय (vijayāya) - for victory; संजय (sañjaya) - O Sañjaya;]

(I revive—thus Hari's promise—then not I expect for victory, O Sañjaya.)

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 ॥

buddhvā cāhaṃ buddhihīno'dya sūta saṃtapye'haṃ putrapautraiś ca hīnaḥ । sañcintayann adhya vihīnabuddhiḥ kartavyatāṃ nābhijānāmi sūta ॥

[बुद्ध्वा (buddhvā) (buddhvā) - having understood; च (ca) (ca) - and; अहम् (aham) (aham) - I; बुद्धिहीनः (buddhihīnaḥ) (buddhihīnaḥ) - devoid of wisdom; अद्य (adya) (adya) - today; सूत (sūta) (sūta) - O charioteer; संतप्ये (saṃtapye) (saṃtapye) - I am tormented; अहम् (aham) (aham) - I; पुत्रपौत्रैः (putrapautraiḥ) (putrapautraiḥ) - by sons and grandsons; च (ca) (ca) - and; हीनः (hīnaḥ) (hīnaḥ) - deprived; सञ्चिन्तयन् (sañcintayan) (sañcintayan) - reflecting; अध्य (adhya) (adhya) - today; विहीनबुद्धिः (vihīnabuddhiḥ) (vihīnabuddhiḥ) - with bereft mind; कर्तव्यताम् (kartavyatām) (kartavyatām) - (the) duty; न (na) (na) - not; अभिजानामि (abhijānāmi) (abhijānāmi) - do I know; सूत (sūta) (sūta) - O charioteer;]

(Having understood and I, devoid of wisdom today, O charioteer, am tormented, I, deprived also by sons and grandsons; reflecting today, with bereft mind, I do not know duty, O charioteer.)

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​ ।

kālābhipannā samitir mahātmanāṃ niṣūditā hetur āsīt suto me ।

[काल-अभिपन्ना (kāla-abhipannā) - afflicted by time; समितिः (samitiḥ) - assembly; महात्मनाम् (mahātmanām) - of the great souls; निषूदिता (niṣūditā) - destroyed; हेतुः (hetuḥ) - the cause; आसीत् (āsīt) - was; सुतः (sutaḥ) - son; मे (me) - my;]

(Afflicted by time, the assembly of the great souls was destroyed; the cause was my son.)

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 ।

kālaḥ supteṣu jāgarti kālo hi duratikramaḥ ।

[कालः (kālaḥ) - time; सुप्तेषु (supteṣu) - among the sleeping (people); जागर्ति (jāgarti) - remains awake; कालः (kālaḥ) - time; हि (hi) - indeed; दुरतिक्रमः (duratikramaḥ) - difficult to overcome;]

(Time among the sleeping remains awake; time indeed difficult to overcome.)

Time stays awake while others sleep; time is indeed hard to surpass.

संजय उवाच ।

sañjaya uvāca ।

[संजय (sañjaya) - Sañjaya; (proper noun); उवाच (uvāca) - said; (third person singular, aorist);]

(Sañjaya said.)

Sañjaya said.

अतीतानागतत्वं च वर्तमानेऽस्त्यथा बुधाः । नानुशोचन्ति राजेन्द्र कालो हि जगदन्तकः ॥

atītānāgatatvaṃ ca vartamāne'styathā budhāḥ । nānuśocanti rājendra kālo hi jagadantakaḥ ॥

[अतीतानागतत्वं (atītānāgatatvam) - the condition of past and future; च (ca) - and; वर्तमाने (vartamāne) - in the present; अस्ति (asti) - exists; यथा (yathā) - just as; बुधाः (budhāḥ) - the wise; न (na) - not; अनुशोचन्ति (anuśocanti) - they grieve; राजेन्द्र (rājendra) - O king among kings; कालः (kālaḥ) - Time; हि (hi) - indeed; जगत्-अन्तकः (jagat-antakaḥ) - destroyer of the world;]

(The state of past and future also, in the present exists, just so the wise; not do they grieve, O king, for Time indeed is the destroyer of the world.)

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 ॥

evam uktvā ca rājānaṃ saṃjayo virarāma ha । dhṛtarāṣṭro’pi tac chrutvā dhṛtim eva samāśrayat । dvaipāyanamatam iti matvā sa prājñasattamaḥ ॥

[एवम् (evam) - thus; उक्त्वा (uktvā) - having spoken; च (ca) - and; राजानम् (rājānam) - the king; संजयः (saṃjayaḥ) - Saṃjaya; विरराम (virarāma) - ceased; ह (ha) - indeed; धृतराष्ट्रः (dhṛtarāṣṭraḥ) - Dhṛtarāṣṭra; अपि (api) - also; तत् (tat) - that; श्रुत्वा (śrutvā) - having heard; धृतिम् (dhṛtim) - steadfastness; एव (eva) - only; समाश्रयत् (samāśrayat) - resorted to; द्वैपायनमतम् (dvaipāyanamatam) - the view of Dvaipāyana (Vyāsa); इति (iti) - thus; मत्वा (matvā) - having considered; सः (saḥ) - he; प्राज्ञसत्तमः (prājñasattamaḥ) - the wisest one;]

(Thus having spoken to the king, Saṃjaya indeed ceased. Dhṛtarāṣṭra also, having heard that, resorted only to steadfastness. Having considered that it was the view of Dvaipāyana, he, the wisest one.)

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 ॥

bhārataṁ bhānumān indur na yadi na syur amī trayaḥ । ajñāna-timira-andhasya kāvasthā jagato bhavet ॥

[भारतं (bhāratam) - India; (or, light/illumination); भानुमान् (bhānumān) - the Sun; (possessor of light; इन्दुः (induḥ) - the Moon; न (na) - not; यदि (yadi) - if; न (na) - not; स्युः (syuḥ) - they were; अमी (amī) - these; त्रयः (trayaḥ) - three; अज्ञान (ajñāna) - ignorance; तिमिर (timira) - darkness; अन्धस्य (andhasya) - of the blind; का (kā) - what; अवस्था (avasthā) - condition; जगतः (jagataḥ) - of the world; भवेत् (bhavet) - would be;]

(India, the Sun, the Moon—if these three were not, what would be the condition of the world of the ignorance-darkness-blind?)

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 ॥

matimanthānamāvidhya yena vedamahārṇavāt । jagaddhitāya janito mahābhāratacandramāḥ ॥

[मतिमन्थानम् (mati-manthānam) - churning of the intellect; आविध्य (āvidhya) - having applied; येन (yena) - by whom; वेदमहार्णवात् (veda-mahārṇavāt) - from the great ocean of the Veda; जगद्धिताय (jagad-hitāya) - for the welfare of the world; जनितः (janitaḥ) - was produced; महाभारतचन्द्रमाः (mahābhārata-candramāḥ) - the Mahābhārata moon;]

(Having applied the churning of intellect, by whom from the great ocean of the Veda, for the welfare of the world, was produced the Mahābhārata moon.)

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 ।

caturbhyaḥ sarahasyebhyo vedebhyo hy adhikaṁ yadā । tadā prabhṛti loke'smin mahābhāratam ucyate ।

[चतुर्भ्यः (caturbhyaḥ) - from the four; सरहस्येभ्यः (sarahasyebhyaḥ) - along with the secrets; वेदेभ्यः (vedebhyaḥ) - from the Vedas; हि (hi) - indeed; अधिकं (adhikam) - more; यदा (yadā) - when; तदा (tadā) - then; प्रभृति (prabhṛti) - from that time; लोके (loke) - in the world; अस्मिन् (asmin) - in this; महाभारतम् (mahābhāratam) - the Mahābhārata; उच्यते (ucyate) - is said;]

(When more than the four Vedas together with their secrets indeed, then from that time in this world, the Mahābhārata is said.)

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:

kumbhaghoṇasaṃskaraṇe atiriktaślokāḥ:

[कुम्भघोण (kumbhaghoṇa) - kumbha-ghoṇa; jar-neck; (throat of a pot); संस्करणे (saṃskaraṇe) - in the edition; अतिरिक्त (atirikta) - extra; additional; श्लोकाः (ślokāḥ) - verses;]

(In the jar-neck edition extra verses:)

Extra verses in the Kumbhaghoṇa edition:

नारायणं सुरगुरुं जगदेकनाथं' भक्तप्रियं सकललोकनमस्कृतं च। त्रैगुण्यवर्जितमजं विभुमाद्यमीशं वन्दे भवघ्नममरासुरसिद्धवन्द्यम्'॥ १-१-२

nārāyaṇaṃ suraguruṃ jagadekanāthaṃ' bhaktapriyaṃ sakalalokanamaskṛtaṃ ca. traiguṇyavarjitamajaṃ vibhumādyamīśaṃ vande bhavaghanamamarāsurasiddhavandyam'॥ 1-1-2

[नारायणम् (nārāyaṇam) - Nārāyaṇa; (the Supreme Being); सुरगुरुम् (suragurum) - guru of the suras (devas); जगदेकनाथम् (jagadekanātham) - sole Lord of the universe; भक्तप्रियम् (bhaktapriyam) - dear to devotees; सकललोकनमस्कृतम् (sakalalokanamaskṛtam) - honored by all worlds; च (ca) - and; त्रैगुण्यवर्जितम् (traiguṇyavarjitam) - free from the three guṇas (qualities); अजम् (ajam) - unborn; विभुम् (vibhum) - all-pervading; आद्यमीशम् (ādyamīśam) - primordial Lord; वन्दे (vande) - I bow (to); भवघ्नम् (bhavaghnam) - destroyer of worldly existence; अमरासुरसिद्धवन्द्यम् (amarāsurasiddhavandyam) - adored by immortals, asuras, and siddhas;]

(Nārāyaṇa, guru of the suras, sole Lord of the universe, dear to devotees, honored by all worlds, and free from the three guṇas, unborn, all-pervading, the primordial Lord, I bow (to), destroyer of worldly existence, adored by immortals, asuras, and siddhas.)

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

namo dharmāya mahate namaḥ kṛṣṇāya vedhase। brāhmaṇebhyo namaskṛtya dharmān vakṣyāmi śāśvatān'॥ 1-1-3

[नमः (नमो) (namaḥ (namo)) - salutation; धर्माय (dharmāya) - to Dharma; महते (mahate) - great; नमः (namaḥ) - salutation; कृष्णाय (kṛṣṇāya) - to Kṛṣṇa; वेधसे (vedhase) - to the creator; ब्राह्मणेभ्यः (brāhmaṇebhyaḥ) - to the Brāhmaṇas; नमस्कृत्य (namaskṛtya) - having saluted; धर्मान् (dharmān) - the dharmas; वक्ष्यामि (vakṣyāmi) - I shall speak; शाश्वतान् (śāśvatān) - eternal;]

(Salutation to Dharma, to the great one; salutation to Kṛṣṇa, to the creator; after having saluted the Brāhmaṇas, I shall speak the eternal dharmas.)

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

veda vaiyāsikīḥ sarvāḥ kathā dharmāryai-saṁhitāḥ। vakṣyāmi vo dvija-śreṣṭhāḥ śṛṇvantv-adya tapo-dhanāḥ 1-1-8

[वेद (veda) - knowledge; Veda; वैयासिकीः (vaiyāsikīḥ) - of Vyāsa; belonging to Vyāsa; सर्वाः (sarvāḥ) - all; कथा (kathā) - stories; धर्मार्यैसंहिताः (dharmāryai-saṁhitāḥ) - collections noble with dharma; collections imbued with righteousness; वक्ष्यामि (vakṣyāmi) - I shall say; वः (vaḥ) - to you; द्विजश्रेष्ठाः (dvija-śreṣṭhāḥ) - O best of twice-born; शृण्वन्तु (śṛṇvantu) - let them hear; अद्य (adya) - today; तपोधनाः (tapo-dhanāḥ) - ascetics; those who have wealth of austerity;]

(All the stories of knowledge belonging to Vyāsa, collections noble with dharma, I shall say to you, O best of twice-born; let the ascetics hear today.)

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

evaṃ pṛṣṭo'bravītsamyagyathāvadraumahaṛṣaṇiḥ। vākyaṃ vacanasaṃpannasteṣāṃ ca caritāśrayam॥ 1-1-14

[एवं (evaṃ) - thus; पृष्टः (pṛṣṭaḥ) - having been asked; अब्रवीत् (abravīt) - said; सम्यक् (samyak) - duly; यथावत् (yathāvat) - as it is; रौमहर्षणिः (raumahaṛṣaṇiḥ) - Romaharṣaṇa (the sage, son of Romaharṣaṇa); वाक्यं (vākyaṃ) - speech; वचनसंपन्नः (vacanasaṃpannaḥ) - endowed with eloquence; तेषाम् (teṣām) - of them; च (ca) - and; चरिताश्रयम् (caritāśrayam) - having the exploits as its basis;]

(Thus having been asked, Romaharṣaṇa, duly and as it is, said speech endowed with eloquence and having the exploits of them as its basis.)

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

tasminsadasi vistīrṇe munīnāṃ bhāvitātmanām। 1-1-15

[तस्मिन् (tasmin) - in that; सदसि (sadasi) - assembly; विस्तीर्णे (vistīrṇe) - extensive; मुनीनाम् (munīnāṃ) - of sages; भावितात्मनाम् (bhāvitātmanām) - of those whose minds are purified;]

(In that extensive assembly of sages of those whose minds are purified.)

In that vast assembly of sages whose minds have been purified. (1-1-15)

नमो भगवते तस्मै व्यासायामिततेजसे। यस्य प्रसादाद्वक्ष्यामि नारायणकथामिमाम्॥ १-१-३२

namo bhagavate tasmai vyāsāyāmitatejase। yasya prasādād vakṣyāmi nārāyaṇakathām imām॥ 1-1-32

[नमः (namaḥ) - reverence; भगवते (bhagavate) - to the divine; तस्मै (tasmai) - to that; व्यासाय (vyāsāya) - to Vyāsa; अमिततेजसे (amitatejase) - of boundless splendor; यस्यम् (yasya) - by whose; प्रसादात् (prasādāt) - by grace; वक्ष्यामि (vakṣyāmi) - I shall relate; नारायणकथाम् (nārāyaṇakathām) - the story of Nārāyaṇa; इमाम् (imām) - this;]

(Reverence to that divine Vyāsa of boundless splendor; by whose grace I shall relate this story of Nārāyaṇa.)

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

sarvāśramābhiśamanaṃ sarvatīrthāvagāhanam। na tathā phalada sūte nārāyaṇakathā yathā॥ 1-1-33

[सर्वाश्रमाभिशमनम् (sarvāśramābhiśamanam) - the visiting of all hermitages; सर्वतीर्थावगाहनम् (sarvatīrthāvagāhanam) - the bathing in all sacred waters; न (na) - not; तथा (tathā) - in that manner; फलद (phalada) - fruit-giving; सूते (sūte) - brings forth; नारायणकथा (nārāyaṇakathā) - narration of Nārāyaṇa; यथा (yathā) - as;]

(The visiting of all hermitages, the bathing in all sacred waters, not in that manner brings forth fruit as does the narration of Nārāyaṇa.)

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

nāsti nārāyaṇasamaṁ na bhūtaṁ na bhaviṣyati. etena satyavākyena sarvārthānsādhayāmyaham'.॥ 1-1-34

[नास्ति (nāsti) - is not; नारायणसमं (nārāyaṇasamaṁ) - equal to Nārāyaṇa; न (na) - not; भूतं (bhūtaṁ) - existed; न (na) - not; भविष्यति (bhaviṣyati) - will exist; एतेन (etena) - by this; सत्यवाक्येन (satyavākyena) - truthful statement; सर्वार्थान् (sarvārthān) - all purposes; साधयामि (sādhayāmi) - I accomplish; अहम् (aham) - I;]

(There is not equal to Nārāyaṇa, nor did exist, nor will exist. By this truthful statement, all purposes I accomplish, I.)

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

puṇye himavataḥ pāde medhye giriguhālaye। viśodhya dehaṃ dharmātmā darbhasaṃstaramāśritaḥ॥ 1-1-39

[पुण्ये (puṇye) - holy; हिमवतः (himavataḥ) - of Himavat (the Himalayas); पादे (pāde) - at the foot; मेध्ये (medhye) - pure; गिरिगुहालये (giri-guhālaye) - in a mountain cave dwelling; विशोध्य (viśodhya) - having purified; देहं (dehaṃ) - the body; धर्मात्मा (dharmātmā) - the virtuous one; दर्भसंस्तरम् (darbha-saṃstaram) - seat of darbha grass; आश्रितः (āśritaḥ) - having resorted to;]

(In the holy (place), at the foot of Himavat, in a pure mountain cave dwelling, having purified the body, the virtuous one, having resorted to a seat of darbha grass.)

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

śuciḥ saniyamo vyāsaḥ śāntātmā tapasi sthitaḥ bhāratasyaitihāsasya dharmeṇānvīkṣya tāṃ gatim॥ 1-1-40

[शुचिः (śuciḥ) - pure; सनियमः (saniyamaḥ) - with self-restraint; व्यासः (vyāsaḥ) - Vyāsa; शान्तात्मा (śāntātmā) - with a peaceful mind; तपसि (tapasi) - in penance; स्थितः (sthitaḥ) - abiding; भारतस्य (bhāratasya) - of the Bharata; इतिहासस्य (itihāsasya) - history; धर्मेण (dharmeṇa) - by righteousness; अन्वीक्ष्य (anvīkṣya) - having examined; तां (tāṃ) - that; गतिम् (gatim) - course;]

(Pure, with self-restraint Vyāsa, with a peaceful mind, abiding in penance, of the history of the Bharata, by righteousness, having examined that course.)

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

praviśya yogaṃ jñānena so'paśyatsarvamantataḥ॥ 1-1-41

[प्रविश्य (praviśya) - having entered; योगं (yogaṃ) - yoga; ज्ञानेन (jñānena) - by knowledge; सः (saḥ) - he; अपश्यत् (apaśyat) - saw; सर्वम् (sarvam) - all; अन्ततः (antataḥ) - within;]

(Having entered yoga by knowledge, he saw all within.)

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

idaṃ śatasahasraṃ tu ślokānāṃ puṇyakarmaṇām। upākhyānaiḥ saha jñeyaṃ śrāvyaṃ bhāratamuttamam॥ 1-1-77

[इदं (idaṃ) - this; शतसहस्रं (śatasahasraṃ) - one hundred thousand; तु (tu) - but; however; श्लोकानां (ślokānāṃ) - of verses; पुण्यकर्मणाम् (puṇyakarmaṇām) - of meritorious deeds; उपाख्यानैः (upākhyānaiḥ) - with stories; सह (saha) - together with; ज्ञेयं (jñeyaṃ) - to be known; श्राव्यं (śrāvyaṃ) - to be heard; भारत (bhārata) - the Mahābhārata; उत्तमम् (uttamam) - excellent; highest;]

(This one hundred thousand (verses) but of meritorious deeds, with stories together, to be known, to be heard, the excellent Mahābhārata.)

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

tasyākhyānavariṣṭhasya kṛtvā dvaipāyanaḥ prabhuḥ। katham adhyāpayān iha śiṣyān ity anvacintayat॥ 1-1-80

[तस्य (tasya) - of him; आख्यानवरिष्ठस्य (ākhyānavariṣṭhasya) - of the most excellent in narration; कृत्वा (kṛtvā) - having performed; द्वैपायनः (dvaipāyanaḥ) - Dvaipayana (Vyāsa); प्रभुः (prabhuḥ) - the master; कथम् (katham) - how; अध्यापयाम् (adhyāpayām) - should I teach; इह (iha) - here; शिष्यान् (śiṣyān) - disciples; इति (iti) - thus; अन्वचिन्तयत् (anvacintayat) - he pondered;]

(Of him, of the most excellent in narration, having performed, Dvaipayana, the master—how should I teach here the disciples?—thus he pondered.)

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

tasya tac cintitaṃ jñātvā ṛṣer dvaipāyanasya ca। tatrājagāma bhagavān brahmā loka-guruḥ svayam॥ 1-1-81

[तस्य (tasya) - of him; तत् (tat) - that; चिन्तितम् (cintitam) - thought; ज्ञात्वा (jñātvā) - having known; ऋषेः (ṛṣeḥ) - of the sage; द्वैपायनस्य (dvaipāyanasya) - of Dvaipāyana; च (ca) - and; तत्र (tatra) - there; आजगाम (ājagāma) - arrived; भगवान् (bhagavān) - the Blessed One; ब्रह्मा (brahmā) - Brahmā; लोकगुरुः (loka-guruḥ) - teacher of the world; स्वयम् (svayam) - himself;]

(Having known that thought of him and of the sage Dvaipāyana, there the Blessed One Brahmā, teacher of the world, himself arrived.)

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

prītyarthaṃ tasya caiva arṣeḥ lokānāṃ hita-kāmyayā। taṃ dṛṣṭvā vismitaḥ bhūtvā prāñjaliḥ praṇataḥ sthitaḥ॥ 1-1-82

[प्रीत्यर्थं (prītyartham) - for the sake of satisfaction; तस्य (tasya) - his; च (ca) - and; एव (eva) - indeed; र्षेः (arṣeḥ) - of the sage; लोकानाम् (lokānām) - of the worlds; हितकाम्यया (hita-kāmyayā) - with the desire for welfare; तम् (tam) - him; दृष्ट्वा (dṛṣṭvā) - having seen; विस्मितः (vismitaḥ) - astonished; भूत्वा (bhūtvā) - having become; प्राञ्जलिः (prāñjaliḥ) - with hands joined in reverence; प्रणतः (praṇataḥ) - bowed; स्थितः (sthitaḥ) - stood;]

(For the sake of satisfaction, and indeed of the sage, with the desire for the welfare of the worlds, having seen him, having become astonished, with hands joined in reverence, bowed, stood.)

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

āsanaṁ kalpayāmāsa sarvair munigaṇair vṛtaḥ॥ 1-1-83

[आसनं (āsanam) - seat; chair; कल्पयामास (kalpayāmāsa) - he arranged; he prepared; सर्वैः (sarvaiḥ) - by all; by every; by each; मुनिगणैः (munigaṇaiḥ) - by groups of sages; वृतः (vṛtaḥ) - surrounded; enveloped;]

(The seat he arranged, surrounded by all groups of sages.)

He arranged a seat, being surrounded by all the groups of sages. (1-1-83)

हिरण्यमर्भमासीनं तस्मिंस्तु परमासने। परिवृत्यासनभ्याशे वासवेयः स्थितोऽभवत्॥ १-१-८४

hiraṇyamarbham āsīnaṃ tasmiṃs tu paramāsane। parivṛtyāsanabhyāśe vāsaveyaḥ sthito'bhavat॥ 1-1-84

[हिरण्यम् (hiraṇyam) - gold; अर्भम् (arbham) - child; आसीनम् (āsīnam) - seated; तस्मिन् (tasmin) - in that; तु (tu) - but; परमासने (paramāsane) - on the supreme seat; परिवृत्य (parivṛtya) - having turned around; आसनभ्याशे (āsanabhyāśe) - near the seat; वासवेयः (vāsaveyaḥ) - son of Vāsava (Indra); स्थितः (sthitaḥ) - stood; अभवत् (abhavat) - became;]

(Seated a golden child on that supreme seat; but, having turned around near the seat, the son of Vāsava stood.)

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

anujñāto'tha kṛṣṇas tu brahmaṇā parameṣṭhinā। niṣasādāsanābhyāśe prīyamāṇaḥ śucismitaḥ॥ 1-1-85

[अनुज्ञातः (anujñātaḥ) - having been permitted; अथ (atha) - then; कृष्णः (kṛṣṇaḥ) - Kṛṣṇa; तु (tu) - but; ब्रह्मणा (brahmaṇā) - by Brahmā; परमेष्ठिना (parameṣṭhinā) - by Parameṣṭhin (Supreme Lord/Brahmā); निषसाद (niṣasāda) - he sat down; आसनाभ्याशे (āsanābhyāśe) - near the seat; प्रियमाणः (prīyamāṇaḥ) - being pleased; शुचिस्मितः (śucismitaḥ) - with a pure smile;]

(Having been permitted, then Kṛṣṇa but by Brahmā, by Parameṣṭhin, he sat down near the seat, being pleased, with a pure smile.)

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

uvāca sa mahātejā brahmāṇaṃ parameṣṭhinam। kṛtaṃ mayedaṃ bhagavan kāvyaṃ paramapūjitam॥ 1-1-86

[उवाच (uvāca) - said; स (sa) - he; महातेजा (mahātejā) - of great splendour; ब्रह्माणं (brahmāṇam) - to Brahmā; परमेष्ठिनम् (parameṣṭhinam) - the Supreme Lord; कृतं (kṛtam) - done; मया (mayā) - by me; इदं (idaṃ) - this; भगवन् (bhagavan) - O venerable one; काव्यं (kāvyaṃ) - the poem; परमपूजितम् (paramapūjitam) - greatly honoured;]

(He of great splendour said to Brahmā, the Supreme Lord: O venerable one, this poem greatly honoured has been done by me.)

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

brahmanvedarahasya ca yaccānyatsthāpitaṃ mayā। sāṅgopaniṣadāṃ caiva vedānāṃ vistarakriyā॥ 1-1-87

[ब्रह्मन् (brahman) - the Absolute; the Supreme Reality; वेद (veda) - Veda; knowledge; रहस्य (rahasya) - secret; esoteric teaching; च (ca) - and; यत् (yat) - which; that; च (ca) - and; अन्यत् (anyat) - other; else; स्थापितं (sthāpitaṃ) - established; set forth; मया (mayā) - by me; साङ्ग (sāṅga) - with limbs; together with branches; उपनिषदां (upaniṣadām) - of the Upaniṣads; च (ca) - and; एव (eva) - indeed; just; वेदानां (vedānāṃ) - of the Vedas; विस्तर (vistara) - elaboration; expansion; क्रिया (kriyā) - process; activity;]

(The secret of the Absolute, the Veda, and that which else was established by me; the elaboration of the Vedas together with the Upaniṣads and their branches indeed;)

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

itihāsapurāpānām unmeṣaṃ nimiṣaṃ ca yat। bhūtaṃ bhavyaṃ bhaviṣyacca trividhaṃ kālasaṃjñitam॥ 1-1-88

[इतिहास (itihāsa) - history; पुराणानाम् (purāṇānām) - of Purāṇas; उन्मेषम् (unmeṣam) - opening; निमिषम् (nimiṣam) - closing (of the eyes); च (ca) - and; यत् (yat) - whatever; भूतम् (bhūtam) - past; भव्यम् (bhavyam) - present; भविष्य (bhaviṣya) - future; च (ca) - and; त्रिविधम् (trividham) - threefold; कालसंज्ञितम् (kālasaṃjñitam) - denominated as time;]

(Whatever is the opening and closing (of the eyes) in the history and Purāṇas—that is the past, present and future, threefold, denominated as time.)

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

jarāmṛtyu-bhaya-vyādhi-bhāva-abhāva-viniścayaḥ। vividhasya ca dharmasya hyāśramāṇāṃ ca lakṣaṇam॥ 1-1-89

[जरा (jarā) - old age; मृत्यु (mṛtyu) - death; भय (bhaya) - fear; व्याधि (vyādhi) - disease; भाव (bhāva) - existence; अभाव (abhāva) - non-existence; विनिश्चयः (viniścayaḥ) - ascertainment; विविधस्य (vividhasya) - of various; च (ca) - and; धर्मस्य (dharmasya) - of dharma; हि (hi) - indeed; आश्रमाणां (āśramāṇām) - of the orders of life; च (ca) - and; लक्षणम् (lakṣaṇam) - definition;]

(Ascertainment of the existence and non-existence of old age, death, fear, disease; and indeed, the definition of various types of dharma and of the orders of life.)

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

cāturvarṇyavidhānaṃ ca purāṇānāṃ ca kṛtsnaśaḥ। tapaso brahmacaryasya pṛthivyāścandrasūryayoḥ॥ 1-1-90

[चातुर्वर्ण्यविधानम् (cāturvarṇyavidhānam) - institution of the four social orders; च (ca) - and; पुराणानाम् (purāṇānām) - of the Purāṇas; च (ca) - and; कृत्स्नशः (kṛtsnaśaḥ) - in entirety; तपसः (tapasaḥ) - of austerity; ब्रह्मचर्यस्य (brahmacaryasya) - of brahmacarya (celibacy); पृथिव्याः (pṛthivyāḥ) - of the earth; चन्द्रसूर्ययोः (candrasūryayoḥ) - of the moon and sun;]

(Institution of the four social orders and of the Purāṇas in entirety, of austerity, of brahmacarya, of the earth, of the moon and sun.)

(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

grahanakṣatratārāṇāṃ pramāṇaṃ ca yugaiḥ saha। ṛco yajūṣi sāmani vedādhyātmaṃ tathaiva ca॥ 1-1-91

[ग्रहत् (graha) - planet; नक्षत्र (nakṣatra) - constellation; ताराणां (tārāṇām) - of stars; प्रमाणं (pramāṇam) - measure; च (ca) - and; युगैः (yugaiḥ) - with ages; सह (saha) - together with; ऋचः (ṛcaḥ) - Ṛk (Rig Vedic hymns); यजूषि (yajūṣi) - Yajus (Yajur Vedic hymns); सामानि (sāmani) - Sāman (Sāma Vedic hymns); वेदाध्यात्मं (vedādhyātmaṃ) - the spiritual essence of the Veda; तथैव (tathaiva) - in the same way; च (ca) - and;]

(The measure of planets, constellations, stars, and also with the ages together; the Ṛk, Yajus, Sāman, the spiritual essence of the Veda, likewise and.)

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

nyāyaśikṣā cikitsā ca dānaṃ pāśupataṃ tathā। iti naikāśrayaṃ janma divyamānuṣasaṃjñitam॥ 1-1-92

[न्यायशिक्षा (nyāyaśikṣā) - study of logic; चिकित्सा (cikitsā) - medical science; च (ca) - and; दानं (dānam) - gift; पाशुपतं (pāśupatam) - Pāśupata (rite or doctrine); तथा (tathā) - also; इति (iti) - thus; नैकाश्रयं (naika-āśrayam) - not having one basis; जन्म (janma) - birth; दिव्यमानुषसंज्ञितम् (divya-mānuṣa-saṃjñitam) - designated as divine and human;]

(Study of logic, medical science and gift, Pāśupata also thus not having one basis, birth designated as divine and human.)

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

tīrthānāṃ caiva puṇyānāṃ deśānāṃ caiva kīrtanam। nadīnāṃ parvatānāṃ ca vanānāṃ sāgarasya ca॥ 1-1-93

[तीर्थानाम् (tīrthānām) - of sacred fords; च (ca) - and; एव (eva) - indeed; पुण्यानाम् (puṇyānām) - of holy; देशानाम् (deśānām) - of regions; च (ca) - and; एव (eva) - indeed; कीर्तनम् (kīrtanam) - praise; नदीनाम् (nadīnām) - of rivers; पर्वतानाम् (parvatānām) - of mountains; च (ca) - and; वनानाम् (vanānām) - of forests; सागरस्य (sāgarasya) - of the ocean; च (ca) - and;]

(Of sacred fords and indeed of the holy, of regions and indeed praise; of rivers, mountains and forests, and of the ocean and.)

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

purāṇāṃ caiva divyānāṃ kalpānāṃ yuddhakauśalam, vākyajātiviśeṣāś ca lokayātrākramas ca yaḥ॥ 1-1-94

[पुराणाम् (purāṇām) - of (the) Purāṇas; च (ca) - and; एव (eva) - indeed; दिव्यानाम् (divyānām) - of the divine ones; कल्पानाम् (kalpānām) - of (the) Kalpas (ritual texts); युद्धकौशलम् (yuddhakauśalam) - skill-in-battle; वाक्यजातिविशेषाः (vākyajātiviśeṣāḥ) - special types of statements; च (ca) - and; लोकयात्राक्रमः (lokayātrākramah) - the order of the worldly course; च (ca) - and; यः (yaḥ) - who;]

(Who (knows) the skill in battle of the Purāṇas and indeed of the divine Kalpas, and (the) special types of statements, and the order of the worldly course, and who.)

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

yaccāpi sarvagaṃ vastu tac caiva pratipāditam। paraṃ na lekhakaḥ kaścid etasya bhuvi vidyate॥ 1-1-95

[यत् (yat) - which; च (ca) - and; अपि (api) - indeed; सर्वगम् (sarvagam) - all-pervading; वस्तु (vastu) - entity; तत् (tat) - that; च (ca) - and; एव (eva) - indeed; प्रतिपादितम् (pratipāditam) - expounded; परम् (param) - however; न (na) - not; लेखकः (lekhakaḥ) - author; कश्चित् (kaścit) - anyone; एतस्य (etasya) - of this; भुवि (bhuvi) - on earth; विद्यते (vidyate) - exists;]

(Which indeed is the all-pervading entity, that indeed has been expounded. However, not an author of this on earth exists.)

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

brahmovāca। 1-1-96x

[ब्रह्मा (brahmā) - Brahmā; the creator deity; उवाच (uvāca) - said; spoke;]

(Brahmā said.)

Brahmā said. (1-1-96x)

तपोविशिष्टदपि वै वसिष्ठान्मुनिपुंगवात्। मन्ये श्रेष्ठव्यं त्वां वै रहस्यज्ञानवेदनात्॥ १-१-९६

tapoviśiṣṭad api vai vasiṣṭhān munipuṅgavāt। manye śreṣṭhavyaṃ tvāṃ vai rahasyajñānavedanāt॥ 1-1-96

[तपः-विशिष्टात् (tapaḥ-viśiṣṭāt) - from one distinguished by austerity; अपि (api) - even; वै (vai) - indeed; वसिष्ठात् (vasiṣṭhāt) - from Vasiṣṭha; मुनिपुंगवात् (munipuṅgavāt) - from the foremost among sages; मन्ये (manye) - I think; श्रेष्ठव्यं (śreṣṭhavyaṃ) - to be considered higher; त्वाम् (tvām) - you; वै (vai) - indeed; रहस्य-ज्ञान-वेदनात् (rahasya-jñāna-vedanāt) - because of direct knowledge of secret wisdom;]

(Even from one distinguished by austerity, indeed from Vasiṣṭha, the foremost among sages, I think you indeed to be considered higher because of direct knowledge of secret wisdom.)

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

janmaprabhṛti satyāṃ te vedmi gāṃ brahmavādinīm। tvayā ca kāvyam ity uktaṃ tasmāt kāvyaṃ bhaviṣyati॥ 1-1-97

[जन्मप्रभृति (janma-prabhṛti) - from birth onward; सत्याम् (satyām) - in the truthful (one); ते (te) - your; वेद्मि (vedmi) - I know; गाम् (gām) - cow; ब्रह्मवादिनीम् (brahmavādīnīm) - speaker of Brahman; त्वया (tvayā) - by you; च (ca) - and; काव्यम् (kāvyam) - poem; इति (iti) - thus; उक्तम् (uktam) - it was said; तस्मात् (tasmāt) - therefore; काव्यम् (kāvyam) - poem; भविष्यति (bhaviṣyati) - shall become;]

(From birth onward, in the truthful one, your cow, speaker of Brahman, I know; and by you, poem, thus, it was said; therefore poem shall become.)

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

asya kāvyasya kavayo na samarthā viśeṣaṇe। viśeṣaṇe gṛhasthasya śeṣāstraya ivāśramāḥ॥ 1-1-98

[अस्य (asya) - of this; काव्यस्य (kāvyasya) - of the poem; कवयः (kavayaḥ) - poets; न (na) - not; समर्थाः (samarthāḥ) - capable; विशेषणे (viśeṣaṇe) - in attributing characteristics; in distinguishing; विशेषणे (viśeṣaṇe) - in attributing characteristics; गृहस्थस्य (gṛhasthasya) - of the householder; शेष (śeṣa) - the remaining; त्रय (traya) - three; इव (iva) - like; as if; आश्रमाः (āśramāḥ) - hermitages; religious orders;]

(Of this poem the poets are not capable in distinguishing; in distinguishing, of the householder the remaining three as if hermitages.)

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

jaḍāndhabadhirōnmattam tamōbhūtaṁ jagad bhavet। yadi jñānahutāśēna tvayā nojjvaliyaṁ bhavet॥ 1-1-99

[जड (jaḍa) - insensible; अन्ध (andha) - blind; बधिर (badhira) - deaf; उन्मत्तम् (unmattam) - deluded; तमोभूतं (tamobhūtaṁ) - become darkness; जगत् (jagat) - world; भवेत् (bhavet) - would be; यदि (yadi) - if; ज्ञान (jñāna) - knowledge; हुताशेन (hutāśena) - by the fire; त्वया (tvayā) - by you; न (na) - not; उज्ज्वलियं (ujjvaliyaṁ) - made to shine; भवेत् (bhavet) - would be;]

(Insensible, blind, deaf, deluded, become darkness the world would be; if by the fire of knowledge by you not made to shine would be.)

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

tamasāndhasya lokasya veṣṭitasya svakarmabhiḥ। jñānāñjanaśalākābhirbuddhinetrotasavaḥ kṛtaḥ'॥ 1-1-100

[तमसा (tamasā) - by darkness; अन्धस्य (andhasya) - of the blinded; लोकस्य (lokasya) - of the world; वेष्टितस्य (veṣṭitasya) - enveloped; स्वकर्मभिः (svakarmabhiḥ) - by one's own actions; ज्ञानाञ्जनशलाकाभिः (jñānāñjanaśalākābhiḥ) - by rods of knowledge-ointment; बुद्धि-नेत्रोत्सवः (buddhi-netrotasavaḥ) - festival (enlightenment) of the intellect-eye; कृतः (kṛtaḥ) - was made;]

(Of the world blinded by darkness, enveloped by its own actions, by rods of knowledge-ointment, the festival (enlightenment) of the intellect-eye was made.)

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

dharmārthakāmamokṣārthaiḥ samāsavyāsakīrtanaiḥ। tvayā bhāratasūryeṇa nṛṇāṃ vinihataṃ tamaḥ॥ 1-1-101

[धर्मार्थकाममोक्षार्थैः (dharmārthakāmamokṣārthaiḥ) - for the purpose of dharma, artha, kāma, mokṣa; समासव्यासकीर्तनैः (samāsavyāsakīrtanaiḥ) - by compact and expansive recountings; त्वया (tvayā) - by you; भारतसूर्येण (bhāratasūryeṇa) - by the sun of Bhārata; नृणां (nṛṇām) - of men; विनिहतं (vinihatam) - destroyed; तमः (tamaḥ) - darkness;]

(By the compact and expansive recountings for the purpose of dharma, artha, kāma, and mokṣa, by you, the sun of Bhārata, the darkness of men is destroyed.)

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

purāṇapūrṇacandreṇa śrutijyotsnāprakāśinā। nṛṇāṃ kumudasaumyānāṃ kṛtaṃ buddhiprasādanam॥ 1-1-102

[पुराणपूर्णचन्द्रेण (purāṇapūrṇacandreṇa) - by the full moon of the Purāṇa; श्रुतिज्योत्स्नाप्रकाशिना (śrutijyotsnāprakāśinā) - illuminated by the moonlight of the Veda (śruti); नृणाम् (nṛṇām) - for men; कुमुदसौम्यानाम् (kumudasaumyānām) - who are gentle like water-lilies; कृतम् (kṛtam) - has been done; बुद्धिप्रसादनम् (buddhiprasādanam) - the gladdening of intellect;]

(By the full moon of the Purāṇa, illuminated by the moonlight of the Veda, for men who are gentle like water-lilies, has been done the gladdening of intellect.)

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

itihāsapradīpena mohāvaraṇaghātinā। lokagarbhagṛhaṃ kṛtsnaṃ yathāvatsaṃprakāśitam॥ 1-1-103

[इतिहासप्रदीपेन (itihāsapradīpena) - by the lamp of history; मोहावरणघातिना (mohāvaraṇaghātinā) - removing the covering of delusion; लोकगर्भगृहं (lokagarbhagṛham) - the whole inner chamber of the world; कृत्स्नं (kṛtsnam) - completely; यथावत् (yathāvat) - as it is; संप्रकाशितम् (saṃprakāśitam) - has been revealed;]

(By the lamp of history removing the covering of delusion, the whole inner chamber of the world completely as it is has been revealed.)

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

saṅgrahādhyāyabījo vai paulomāstīkamūlavān। saṁbhavaskandhavis tāraḥ sabhāparvaviṭaṅkavān॥ 1-1-104

[संग्रह-अध्याय-बीजः (saṅgraha-adhyāya-bījaḥ) - having as seed the summary chapter; वै (vai) - indeed; पौलोम-अस्तीक-मूलवान् (pauloma-astīka-mūlavān) - having roots in Pauloma and Āstīka (parvans); संभव-स्कन्ध-विस्तारः (saṁbhava-skandha-vistāraḥ) - extension in the Saṁbhava section; सभापर्व-विटङ्कवान् (sabhāparva-viṭaṅkavān) - having the Sabhāparva as its distinctive feature;]

(Having the summary chapter as seed indeed, having roots in Pauloma and Āstīka, extended through the Saṁbhava section, marked by the Sabhāparva as its feature.)

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

āraṇyaparvarūpāḍhyo virāṭodyogasāravān। bhīṣmaparvamahāśākho droṇaparvapālāśavān॥ 1-1-105

[आरण्यपर्वरूपाढ्यः (āraṇyaparvarūpāḍhyaḥ) - endowed with the form of the Āraṇya Parva; विराटोद्योगसारवान् (virāṭodyogasāravān) - containing the essence of the Virāṭa and Udyoga Parvas; भीष्मपर्वमहाशाखः (bhīṣmaparvamahāśākhaḥ) - having the great branch of the Bhīṣma Parva; द्रोणपर्वपलाशवान् (droṇaparvapālāśavān) - possessed of the leaves of the Droṇa Parva;]

(Endowed with the form of the Āraṇya Parva, containing the essence of the Virāṭa and Udyoga Parvas, having the great branch of the Bhīṣma Parva, possessed of the leaves of the Droṇa Parva.)

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

karṇaparvasitaiḥ puṣpaiḥ śalyaparvasugandhibhiḥ। strīparvaiṣīkaviśrāmaḥ śāntiparvamahāphalaḥ॥ 1-1-106

[कर्णपर्वसितैः (karṇaparvasitaiḥ) - with the white flowers (purity) of the Karna-parvan; पुष्पैः (puṣpaiḥ) - with flowers; शल्यपर्वसुगन्धिभिः (śalyaparvasugandhibhiḥ) - with the fragrant qualities of the Śalya-parvan; स्त्रीपर्वैषीकविश्रामः (strīparvaiṣīkaviśrāmaḥ) - having the resting place of honey of the Strī-parvan; शान्तिपर्वमहाफलः (śāntiparvamahāphalaḥ) - having the great fruit of the Śānti-parvan;]

(With the white flowers of the Karna-parvan, with flowers, with the fragrance of the Śalya-parvan, having the honey resting place of the Strī-parvan, having the great fruit of the Śānti-parvan.)

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

aśvamedhāmṛtasastvāśramasthānasaṃśrayaḥ। mausalāśrutisaṃkṣepaḥ śiṣṭadvijaniṣevitaḥ॥ 1-1-107

[अश्वमेधामृतसः (aśvamedhāmṛtasaḥ) - with the reminiscence of the aśvamedha sacrificial nectar; त्व्-आश्रम-स्थान-संश्रयः (tv-āśrama-sthāna-saṃśrayaḥ) - resorted to the abodes of hermitages; मौसल-श्रुति-संक्षेपः (mausala-śruti-saṃkṣepaḥ) - concise narration (of) the Mausalaparvan (event); शिष्ट-द्विज-निषेवितः (śiṣṭa-dvija-niṣevitaḥ) - attended by virtuous twice-born (brahmins);]

(With the reminiscence of the aśvamedha sacrificial nectar, resorting to the abodes of hermitages, the concise narration of the Mausala (episode), attended by virtuous twice-born.)

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

sarveṣāṃ kavimukhyānām upajīvyo bhaviṣyati। parjanya iva bhūtānām akṣayaḥ bhāradrumaḥ॥ 1-1-108

[सर्वेषाम् (sarveṣām) - of all; कवि-मुख्यानाम् (kavi-mukhyānām) - of the chief poets; उपजीव्यः (upajīvyaḥ) - one to be depended upon; भविष्यति (bhaviṣyati) - he will be; पर्जन्यः (parjanyaḥ) - like Parjanya (rain-cloud); इव (iva) - like; भूतानाम् (bhūtānām) - of beings; अक्षयः (akṣayaḥ) - inexhaustible; भारद्रुमः (bhāradrumaḥ) - tree of bounty;]

(He will be one to be depended upon by all the chief poets; like Parjanya (the rain-cloud), an inexhaustible tree of bounty for beings.)

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

kāvyasya lekhanārthāya gaṇeśaḥ smaryatāṃ mune। 1-1-109

[काव्यस्य (kāvyasya) - of poetry; लेखनार्थाय (lekhanārthāya) - for the purpose of writing; गणेशः (gaṇeśaḥ) - Gaṇeśa; स्मर्यतां (smaryatāṃ) - may be remembered; मुने (mune) - O sage;]

(Of poetry for the purpose of writing Gaṇeśa may be remembered O sage.)

O sage, Gaṇeśa may be remembered for the purpose of writing poetry. (1-1-109)

सौतिरुवाच। १-१-११०x

sautir uvāca। 1-1-110x

[सौतिः (sautiḥ) - Sauti (the sage; nominative singular masculine proper noun); उवाच (uvāca) - said;]

(Sauti said.)

Sauti said. (1-1-110x)

एवमाभाष्य तं ब्रह्मा जगाम स्वं निवेशनम्। भगवान्स जगत्स्रष्टा ऋषिदेवगणैः सह॥ १-१-११०

evam-ābhāṣya taṃ brahmā jagāma svaṃ niveśanam। bhagavān sa jagat-sraṣṭā ṛṣidevagaṇaiḥ saha॥ 1-1-110

[एवम् (evam) - thus; आभाष्य (ābhāṣya) - having addressed; तं (taṃ) - him; ब्रह्मा (brahmā) - Brahmā; जगाम (jagāma) - went; स्वं (svaṃ) - own; निवेशनम् (niveśanam) - abode; भगवान् (bhagavān) - the venerable; स (sa) - he; जगत्स्रष्टा (jagat-sraṣṭā) - creator of the world; ऋषिदेवगणैः (ṛṣi-deva-gaṇaiḥ) - with groups of ṛṣis and gods; सह (saha) - together with;]

(Thus having addressed him, Brahmā went to his own abode. The venerable, he, the creator of the world, together with groups of ṛṣis and gods.)

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

tataḥ sasaṁmāra herambaṁ vyāsaḥ satyavatīsutaḥ॥ 1-1-111

[ततः (tataḥ) - then; सस्मार (sasmāra) - remembered; हेरम्बं (herambaṁ) - Heramba; व्यासः (vyāsaḥ) - Vyāsa; सत्यवतीसुतः (satyavatīsutaḥ) - son of Satyavatī;]

(Then Vyāsa, the son of Satyavatī, remembered Heramba.)

Then Vyāsa, the son of Satyavatī, recalled Heramba. (1-1-111)

स्मृतमात्रो गणेशानो भक्तचिन्तितपूरकः। तत्राजगाम विघ्नेशो वेदव्यासो यतः स्थितः॥ १-१-११२

smṛtamātro gaṇeśāno bhaktacintitapūrakāḥ। tatrājagāma vighneśo vedavyāso yataḥ sthitaḥ॥ 1-1-112

[स्मृतमात्रः (smṛtamātraḥ) - one who is merely remembered; गणेशानः (gaṇeśānaḥ) - Lord Gaṇeśa; भक्तचिन्तितपूरकः (bhaktacintitapūrakaḥ) - fulfiller of devotees' contemplations; तत्र (tatra) - there; अजगाम (ajagāma) - arrived; विघ्नेशः (vighneśaḥ) - Lord of obstacles; वेदव्यासः (vedavyāsaḥ) - Vedavyāsa; यतः (yataḥ) - where; स्थितः (sthitaḥ) - was present;]

(Merely remembered, Lord Gaṇeśa, fulfiller of devotees' contemplations; there arrived the Lord of obstacles, where Vedavyāsa was present.)

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॥

pūjitaś copaviṣṭaś ca vyāsenoktas tadānagha। lekhako bhāratas yāsya bhava tvaṃ gaṇanāyaka॥

[पूजितः (pūjitaḥ) - honored; च (ca) - and; उपविष्टः (upaviṣṭaḥ) - seated; च (ca) - and; व्यासेन (vyāsena) - by Vyāsa; उक्तः (uktaḥ) - addressed; तदा (tadā) - then; अनघ (anagha) - O sinless one; लेखकः (lekhakaḥ) - scribe; भारतस्य (bhāratasya) - of the Bhārata; अस्य (asya) - of this; भव (bhava) - be; त्वम् (tvam) - you; गणनायक (gaṇanāyaka) - leader of the gaṇas (Gaṇeśa);]

(Honored and seated and by Vyāsa addressed then O sinless one, scribe of the Bhārata of this be you Gaṇanāyaka.)

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

mayaiva procayamānasya manasā kalpitasya ca॥ 1-1-113

[मया एव (mayā eva) - by me indeed; प्रोच्यमानस्य (procyamānasya) - of (that which is) being spoken; मनसा (manasā) - by the mind; कल्पितस्य (kalpitasya) - of (that which is) imagined; च (ca) - and;]

(by me indeed, of that which is being spoken, by the mind, of that which is imagined, and)

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

śrutvaitatprāha vighneśo yadi me lekhanī kṣaṇam। likhato nāvatiṣṭheta tadā syāṃ lekhako hyaham॥ 1-1-114

[श्रुत्वा (śrutvā) - having heard; एतत् (etat) - this; प्राह (prāha) - said; विघ्नेशः (vighneśaḥ) - Vighneśa (Ganesha); यदि (yadi) - if; मे (me) - my; लेखनी (lekhanī) - pen; क्षणम् (kṣaṇam) - for a moment; लिखतः (likhataḥ) - (of one) writing; न (na) - not; अवतिष्ठेत् (avatiṣṭhet) - would stop; तदा (tadā) - then; स्याम् (syām) - I would be; लेखकः (lekhakaḥ) - writer; हि (hi) - indeed; अहम् (aham) - I;]

(Having heard this, Vighneśa said: "If my pen, even for a moment, does not stop while writing, then I would indeed be the writer." (1-1-114))

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

vyāso'pyuvāca taṃ devam abuddhvā mā likha kvacit। omityuktvā gaṇeśo'pi babhūva kila lekhakaḥ॥ 1-1-115

[व्यासः (vyāsaḥ) (vyāsaḥ) - Vyāsa; अपि (api) (api) - also; उवाच (uvāca) (uvāca) - spoke; तम् (tam) (tam) - to him; देवम् (devam) (devam) - to the divine one; अबुद्ध्वा (abuddhvā) (abuddhvā) - not understanding; मा (mā) (mā) - do not; लिख (likha) (likha) - write; क्वचित् (kvacit) (kvacit) - anywhere; ओम् (om) (om) - Om; इति (iti) (iti) - thus; उक्त्वा (uktvā) (uktvā) - having uttered; गणेशः (gaṇeśaḥ) (gaṇeśaḥ) - Gaṇeśa; अपि (api) (api) - also; बभूव (babhūva) (babhūva) - became; किल (kila) (kila) - indeed; लेखकः (lekhakaḥ) (lekhakaḥ) - the scribe;]

(Vyāsa also spoke to him, the divine one, not understanding: "Do not write anywhere." Having uttered "Om," Gaṇeśa also indeed became the scribe.)

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

grantha-granthiṃ tadā cakre munirgūḍhaṃ kutūhalāt। yasminpratijñayā prāha munirdvaipāyanastvidam॥ 1-1-116

[ग्रन्थग्रन्थिं (grantha-granthiṃ) - the knot (structure) of the text; तदा (tadā) - then; चक्रे (cakre) - made; मुनि: (muniḥ) - the sage; गूढं (gūḍham) - hidden (secret); कुतूहलात् (kutūhalāt) - out of curiosity; यस्मिन् (yasmin) - in which; प्रतिज्ञया (pratijñayā) - by a vow; प्राह (prāha) - said; मुनि: (muniḥ) - the sage; द्वैपायन: (dvaipāyanaḥ) - Dvaipāyana (Vyāsa); त्विदम् (tv idam) - this indeed;]

(The sage then made the knot of the text, hidden, out of curiosity; in which by a vow said the sage Dvaipāyana this indeed. (1-1-116))

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

aṣṭau ślokasahasrāṇi aṣṭau ślokaśatāni ca। ahaṃ vedmi śuko vetti saṃjayo vetti vā na vā॥ 1-1-117

[अष्टौ (aṣṭau) (aṣṭau) - eight; श्लोकसहस्राणि (ślokasahasrāṇi) (ślokasahasrāṇi) - thousand verses; अष्टौ (aṣṭau) (aṣṭau) - eight; श्लोकशतानि (ślokaśatāni) (ślokaśatāni) - hundred verses; च (ca) (ca) - and; अहं (ahaṃ) (ahaṃ) - I; वेद्मि (vedmi) (vedmi) - know; शुकः (śukaḥ) (śukaḥ) - Śuka; वेत्ति (vetti) (vetti) - knows; संजयः (saṃjayaḥ) (saṃjayaḥ) - Sañjaya; वेत्ति (vetti) (vetti) - knows; वा (vā) (vā) - or; न (na) (na) - not; वा (vā) (vā) - or;]

(Eight thousand verses, eight hundred verses and; I know, Śuka knows, Sañjaya knows or not or.)

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

tac chlokakūṭam adyāpi grathitaṃ sudṛḍhaṃ mune। bhettuṃ na śakyate'rthasyaṃ gūḍhatvāt praśritasya ca॥ 1-1-118

[तत् (tat) - that; श्लोककूटम् (ślokakūṭam) - the riddle of the verse; the puzzle of the śloka; अद्यापि (adyāpi) - even today; still; ग्रथितम् (grathitam) - knotted; woven; सुदृढम् (sudṛḍham) - very firm; very strong; मुने (mune) - O sage; भेत्तुम् (bhettum) - to break; to unravel; न (na) - not; शक्यते (śakyate) - is possible; अर्थस्य (arthasya) - of the meaning; गूढत्वात् (gūḍhatvāt) - because of concealment; because of hiddenness; प्रश्रितस्य (praśritasya) - because of being covered; of that which is spread around; च (ca) - and;]

(That riddle of the verse, even today, is knotted, very firm, O sage; to break (it) is not possible, of the meaning, because of concealment and because of being covered.)

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

sarvajño'pi gaṇeśo yat-kṣaṇam āste vicārayan। tāvac cakāra vyāso'pi ślokān anyān bahūn api॥ 1-1-119

[सर्वज्ञः (sarvajñaḥ) - all-knowing; all-wise; अपि (api) - even; also; गणेशः (gaṇeśaḥ) - Ganesha; यत् (yat) - which; that; क्षणम् (kṣaṇam) - moment; आस्ते (āste) - remains; sits; abides; विचारयन् (vicārayan) - thinking; reflecting; तावत् (tāvat) - during that time; thus long; चकार (cakāra) - did; composed; made; व्यासः (vyāsaḥ) - Vyāsa; अपि (api) - also; even; श्लोकान् (ślokān) - verses; अन्यान् (anyān) - other; different; बहून् (bahūn) - many; अपि (api) - also; even;]

(Even all-knowing Ganesha, for the moment in which he sat thinking, during that time Vyāsa also composed many other verses.)

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

tasya vṛkṣasya vakṣyāmi śākhāpuṣpaphalodayam। svādumedhyarasopetamacchedyamamarairapi॥ 1-1-120

[तस्य (tasya) - of that; वृक्षस्य (vṛkṣasya) - of the tree; वक्ष्यामि (vakṣyāmi) - I shall speak; शाखा-पुष्प-फल-उदयम् (śākhā-puṣpa-phala-udayam) - the sprouting of branches, flowers, and fruit; स्वादु (svādu) - sweet; मेध्य-रस-उपेतम् (medhya-rasa-upetam) - endowed with pure sap; अच्छेद्यम् (acchedyam) - indestructible; अमरैः (amaraiḥ) - by the immortals; अपि (api) - even;]

(Of that tree I shall speak the arising of the branches, flowers, and fruit, endowed with sweet and pure sap, indestructible even by the immortals.)

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

pitrye pañcadaśa proktaṃ rakṣoyakṣe caturdaśa। ekaṃ śatasahasraṃ tu mānuṣeṣu pratiṣṭhitam॥ 1-1-123

[पित्र्ये (pitrye) - in the rites for the ancestors; पञ्चदश (pañcadaśa) - fifteen; प्रोक्तं (proktaṃ) - is stated; रक्षोयक्षे (rakṣoyakṣe) - among the rākṣasas and yakṣas; चतुर्दश (caturdaśa) - fourteen; एकं (ekaṃ) - one; शतसहस्रं (śatasahasraṃ) - one hundred thousand; तु (tu) - but; मानुषेषु (mānuṣeṣu) - among men; प्रतिष्ठितम् (pratiṣṭhitam) - established;]

(In the ancestral rite, fifteen are stated; among rākṣasas and yakṣas, fourteen; but among men, one hundred thousand is established.)

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-viprarṣiḥ śrāvayāmāsa pārthivam। pārīkṣitaṃ mahātmānaṃ nāmnā tu janamejayam'॥ 1-1-125

[वैशम्पायनविप्रर्षिः (vaiśampāyana-viprarṣiḥ) - the sage Vaiśampāyana; श्रावयामास (śrāvayāmāsa) - caused to be heard; पार्थिवम् (pārthivam) - the king; पारिक्षितं (pārīkṣitam) - the son of Parīkṣit; महात्मानं (mahātmānam) - the great-souled one; नाम्ना (nāmnā) - by name; तु (tu) - but; जनमेजयम् (janamejayam) - Janamejaya;]

(The sage Vaiśampāyana caused the king, the son of Parīkṣit, the great-souled one, but by name Janamejaya, to hear.)

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

asmin tu mānuṣe loke vaiśampāyana uktavān। śiṣyo vyāsasya dharmātmā sarvavedavidāṃ varaḥ॥ 1-1-126

[अस्मिन् (asmin) - in this; तु (tu) - but; मानुषे (mānuṣe) - human; लोके (loke) - world; वैशम्पायन (vaiśampāyana) - Vaiśampāyana; उक्तवान् (uktavān) - spoke; शिष्यः (śiṣyaḥ) - disciple; व्यासस्य (vyāsasya) - of Vyāsa; धर्मात्मा (dharmātmā) - righteous-souled; सर्ववेदविदां (sarvavedavidām) - of all knowers of the Vedas; वरः (varaḥ) - the best;]

(In this but human world Vaiśampāyana spoke. The disciple of Vyāsa, righteous-souled, the best of all knowers of the Vedas.)

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

ekaṁ śatasahasraṁ tu mayoktaṁ vai nibodhata॥ 1-1-127

[एकं (ekaṁ) - one; शतसहस्रं (śatasahasraṁ) - hundred thousand; तु (tu) - but; मया (mayā) - by me; उक्तं (uktaṁ) - spoken; वै (vai) - indeed; निबोधत (nibodhata) - know;]

(One hundred thousand but by me spoken indeed know.)

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

yudhiṣṭhire dharmamayo mahādrumaḥ skandho'rjuno bhīmaseno'sya śākhāḥ। mādrīsutau puṣpaphale samṛddhe mūlaṃ kṛṣṇo brahma ca brāhmaṇāśca॥ 1-1-129

[युधिष्ठिरे (yudhiṣṭhire) - in Yudhiṣṭhira; धर्ममयः (dharmamayaḥ) - composed of dharma; महाद्रुमः (mahādrumaḥ) - great tree; स्कन्धः (skandhaḥ) - trunk; अर्जुनः (arjunaḥ) - Arjuna; भीमसेनः (bhīmasenaḥ) - Bhīmasena; अस्य (asya) - of this; शाखाः (śākhāḥ) - branches; माद्रीसुतौ (mādrīsutau) - the sons of Mādrī; पुष्पफले (puṣpaphale) - flowers and fruits; समृद्धे (samṛddhe) - abundant; मूलं (mūlaṃ) - root; कृष्णः (kṛṣṇaḥ) - Kṛṣṇa; ब्रह्म (brahma) - Brahma; च (ca) - and; ब्राह्मणाः (brāhmaṇāḥ) - Brāhmaṇas; च (ca) - and;]

(In Yudhiṣṭhira, the great tree is composed of dharma, Arjuna is the trunk, Bhīmasena (is) the branches of this; the sons of Mādrī (are) the abundant flowers and fruits, the root is Kṛṣṇa, Brahma and Brāhmaṇas and.)

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

pāṇḍur jitvā bahūn deśān yudhhā vikramaṇena ca. araṇye mṛgayāśīlo nyavasat sa janaḥ tathā॥ 1-1-130

[पाण्डुः (pāṇḍuḥ) - Pāṇḍu; (proper noun); जित्वा (jitvā) - having conquered; बहून् (bahūn) - many; देशान् (deśān) - lands; (acc. pl. of deśa; country, region); युधा (yudhhā) - by battle; विक्रमणेन (vikramaṇena) - by valor; च (ca) - and; अरण्ये (araṇye) - in the forest; मृगयाशीलः (mṛgayāśīlaḥ) - having the habit of hunting; न्यवसत् (nyavasat) - he dwelt; सः (saḥ) - he; जनः (janaḥ) - person; तथा (tathā) - in that way;]

(Pāṇḍu, having conquered many lands by battle and by valor, in the forest, having the habit of hunting, he dwelt, that person, in that way.)

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

mṛgavyavāyanidhanātkṛcchrāṁ prāpa sa āpadam। janmaprabhṛti pārthānāṁ tatrācāravidhikramaḥ॥ 1-1-131

[मृगव्यवायनिधनात् (mṛga-vyavāya-nidhanāt) - from the death (nidhanāt) by the mating (vyavāya) of a deer (mṛga); कृच्छ्राम् (kṛcchrām) - severe; प्राप (prāpa) - (he) obtained; सः (saḥ) - he; आपदम् (āpadam) - calamity; जन्मप्रभृति (janma-prabhṛti) - from birth onwards; पार्थानाम् (pārthānām) - of the sons of Pṛthā (Pāṇḍavas); तत्र (tatra) - there; आचारविधिक्रमः (ācāra-vidhi-kramaḥ) - the order (kramaḥ) of practices (ācāra) and rites (vidhi);]

(From the death by mating of a deer, he obtained a severe calamity. From the birth onwards of the sons of Pṛthā, there (is) the order of practices and rites.)

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

tato dharmopaniṣadaṃ bhūtvā bhartuḥ priyā pṛthā। dharmānilendrāṃstābhiḥ sā''juhāva sutavāñchayā॥ 1-1-133

[ततः (tataḥ) - then; धर्मोपनिषदं (dharmopaniṣadam) - the secret teaching concerning Dharma; भूत्वा (bhūtvā) - having become; भर्तुः (bhartuḥ) - of the husband; प्रिया (priyā) - beloved; पृथा (pṛthā) - Pṛthā; धर्म-अनिल-इन्द्रान् (dharma-anila-indrān) - Dharma, Wind, and Indra (gods); ताभिः (tābhiḥ) - by them; सा (sā) - she; आऽजुहाव (ā'juhāva) - invited; सुत-वाञ्छया (suta-vāñchayā) - with the desire for a child;]

(Then having become the beloved of her husband as the secret teaching concerning Dharma, Pṛthā, with the desire for a child, by them, she invited Dharma, Wind, and Indra.)

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

mādryā tu saha saṅgamya ṛṣiśāpaprabhāvataḥ। mṛtaḥ pāṇḍurmahāpuṇye śataśṛṅge mahāgirau॥' 1-1-136

[माद्र्या (mādryā) - with Mādrī; तु (tu) - but; सह (saha) - together; संगम्य (saṅgamya) - having united; ऋषिशापप्रभावतः (ṛṣiśāpaprabhāvataḥ) - due to the power of a sage's curse; मृतः (mṛtaḥ) - died; पाण्डुः (pāṇḍuḥ) - Pāṇḍu (proper noun); महापुण्ये (mahāpuṇye) - in the greatly holy; शतशृङ्गे (śataśṛṅge) - at Śataśṛṅga; महागिरौ (mahāgirau) - great mountain;]

(But with Mādrī, having united, due to the power of a sage's curse, Pāṇḍu died in the greatly holy Śataśṛṅga great mountain.)

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

vicitrāṇi ca vāsāṃsi prāvāra-āvaraṇāni ca। kambalājinaratnāni rāṅkavāstaraṇāni ca॥ 1-1-154

[विचित्राणि (vicitrāṇi) - variegated; च (ca) - and; वासांसि (vāsāṃsi) - garments; प्रावारावरणानि (prāvāra-āvaraṇāni) - cloaks and coverings; च (ca) - and; कम्बलाजिनरत्नानि (kambala-ajina-ratnāni) - blanket, deer-skin, and jewels; राङ्कवास्तरणानि (rāṅka-vāstaraṇāni) - bedspreads for mendicants; च (ca) - and;]

(Variegated and garments, cloaks and coverings and, blankets, deer-skins, and jewels, bedspreads for mendicants and.)

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

yadā' aśrauṣam jātuṣād veśmanas tān muktān pārthān pañca kuntyā sametān। yuktaṃ caiṣāṃ viduraṃ svārtha-siddhyai tadā nāśaṃse vijayāya saṃjaya॥ 1-1-174

[यदा (yadā) - when; अश्रौषम् (aśrauṣam) - I heard; जातुषात् (jātuṣāt) - from the lac (house); वेश्मनः (veśmanaḥ) - from the mansion; तान् (tān) - them; मुक्तान् (muktān) - released; पार्थान् (pārthān) - the sons of Pṛthā (Kuntī); पञ्च (pañca) - five; कुन्त्या (kuntīyā) - with Kuntī; समेतान् (sametān) - assembled; युक्तम् (yuktam) - joined; च (ca) - and; एषाम् (eṣām) - to them; विदुरम् (viduram) - Vidura; स्वार्थसिद्ध्यै (svārthasiddhyai) - for attainment of their own purpose; तदा (tadā) - then; नाशंसे (nāśaṃse) - I did not hope; विजयाय (vijayāya) - for victory; संजय (saṃjaya) - O Sañjaya;]

(When I heard from the house of lac, those released five sons of Pṛthā (Kuntī), with Kuntī assembled, having Vidura joined to them for attainment of their own purpose, then I did not hope for victory, O Sañjaya.)

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

yadā'śrauṣaṃ draupadīṃ raṅgamadhye lakṣyaṃ bhittvā nirjitāmarjunena। śūrānpañcālānpāṇḍaveyāṃśca yuktāṃ-stadā nāśaṃse vijayāya saṃjaya॥ 1-1-175

[यदा (yadā) - when; अश्रौषम् (aśrauṣam) - I heard; द्रौपदीम् (draupadīm) - Draupadī; रङ्गमध्ये (raṅgamadhye) - in the midst of the arena; लक्ष्यम् (lakṣyam) - the target; भित्त्वा (bhittvā) - having pierced; निर्जिताम् (nirjitām) - conquered; अर्जुनेन (arjunena) - by Arjuna; शूरान् (śūrān) - heroes; पञ्चालान् (pañcālān) - the Pāñcālas; पाण्डवेयान् (pāṇḍaveyān) - the sons of Pāṇḍu; च (ca) - and; युक्ताम् (yuktām) - united with; तदा (tadā) - then; नाशंसे (nāśaṃse) - I did not hope for; विजयाय (vijayāya) - for victory; संजय (saṃjaya) - O Saṃjaya;]

(When I heard Draupadī, in the midst of the arena, the target having been pierced, conquered by Arjuna, heroes, the Pāñcālas and the sons of Pāṇḍu united with (her)—then I did not hope for victory, O Saṃjaya.)

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

yadā'śrauṣaṁ māgadhānāṁ variṣṭhaṁ jarāsandhaṁ kṣvamadhye jvalantam। dorbhyāṁ hataṁ bhīmasenena gatvā tadā nāśaṁse vijayāya sañjaya॥ 1-1-176

[यदा (yadā) - when; अश्रौषं (aśrauṣam) - I heard; मागधानाम् (māgadhānām) - of the Magadhas; वरिष्ठम् (variṣṭham) - the foremost; जरासन्धम् (jarāsandham) - Jarāsandha; क्ष्वमध्ये (kṣvamadhye) - in the middle of the arena; ज्वलन्तम् (jvalantam) - shining; दोर् (dor) - by the arms; भ्याम् (bhyām) - by the two; हतम् (hatam) - slain; भीमसेनेन (bhīmasenena) - by Bhīmasena; गत्वा (gatvā) - having gone; तदा (tadā) - then; नाशंसे (nāśaṁse) - I did not hope for; विजयाय (vijayāya) - for victory; सञ्जय (sañjaya) - O Sañjaya;]

(When I heard that the foremost of the Magadhas, Jarāsandha, shining in the midst of the arena, was slain by Bhīmasena with his two arms, having gone there, then I did not hope for victory, O Sañjaya.)

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

yadā'śrauṣaṁ digjaye pāṇḍuputrair vaśīkṛtān bhūmipālān prasahya। mahākratuṁ rājasūyaṁ kṛtaṁ ca tadā nāśaṁse vijayāya saṁjaya॥ 1-1-177

[यदा (yadā) - when; अश्रौषम् (aśrauṣam) - I heard; दिग्जये (digjaye) - in conquest of quarters; पाण्डुपुत्रैः (pāṇḍuputraiḥ) - by the sons of Pāṇḍu; वशीकृतान् (vaśīkṛtān) - subdued; भूमिपालान् (bhūmipālān) - kings; प्रसह्य (prasahya) - by overpowering; महाक्रतुम् (mahākratum) - great sacrifice; राजसूयम् (rājasūyam) - Rājasūya sacrifice; कृतम् (kṛtam) - performed; च (ca) - and; तदा (tadā) - then; न (na) - not; अशंसे (aśaṁse) - I hoped; विजयाय (vijayāya) - for victory; सञ्जय (saṁjaya) - O Saṁjaya;]

(When I heard in the conquest of the quarters by the sons of Pāṇḍu, the kings subdued by overpowering, the great sacrifice Rājasūya performed and then, not I hoped for victory, O Saṁjaya.)

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

yadā' aśrauṣam vāsasāṃ tatra rāśiṃ samākṣipat kitavo mandabuddhiḥ। duḥśāsano gatavān naivaṃ ca antaṃ tadā nā aśaṃse vijayāya saṃjaya॥ 1-1-179

[यदा (yadā) - when; अश्रौषम् (aśrauṣam) - I heard; वाससाम् (vāsasām) - of garments; तत्र (tatra) - there; राशिम् (rāśim) - heap; समाक्षिपत् (samākṣipat) - threw together; कितवः (kitavaḥ) - gambler; मन्दबुद्धिः (mandabuddhiḥ) - dull-witted; दुःशासनः (duḥśāsanaḥ) - Duḥśāsana; गतवान् (gatavān) - had gone; नैवं (na evaṃ) - not thus; च (ca) - and; अन्तम् (antam) - end; तदा (tadā) - then; नाशंसे (nā aśaṃse) - I did not hope; विजयाय (vijayāya) - for victory; संजय (saṃjaya) - O Saṃjaya;]

(When I heard the gambler of dull intellect threw together a heap of garments there, Duḥśāsana had gone, not thus and end; then I did not hope for victory, O Saṃjaya.)

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

yadāśrauṣaṃ tridivasthaṃ dhanaṃjayaṃ śakrātsākṣāddivyam astraṃ yathāvat। adhīyānaṃ śaṃsitaṃ satyasaṃdhaṃ tadā nāśaṃse vijayāya saṃjaya॥ 1-1-185

[यदा (yadā) (yadā) - when; अश्रौषम् (aśrauṣam) (aśrauṣam) - I heard; त्रिदिवस्थं (tridivastham) (tridivastham) - residing in heaven; धनंजयम् (dhanaṃjayam) (dhanaṃjayam) - Dhananjaya (Arjuna); शक्रात् (śakrāt) (śakrāt) - from Śakra (Indra); साक्षात् (sākṣāt) (sākṣāt) - directly; दिव्यम् (divyam) (divyam) - divine; अस्त्रं (astraṃ) (astraṃ) - weapon; यथावत् (yathāvat) (yathāvat) - as it should be; अधीयानं (adhīyānam) (adhīyānam) - studying; शंसितं (śaṃsitam) (śaṃsitam) - praised; सत्यसन्धं (satyasaṃdham) (satyasaṃdham) - truthful (firm in truth); तदा (tadā) (tadā) - then; नाशंसे (nāśaṃse) (nāśaṃse) - I did not expect; विजयाय (vijayāya) (vijayāya) - for victory; संजय (saṃjaya) (saṃjaya) - O Saṃjaya;]

(When I heard Dhananjaya, residing in heaven, directly receiving the divine weapon from Śakra, studying as it should be, praised, firm in truth, then I did not expect for victory, O Saṃjaya.)

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

yadā'śrauṣam asurāṇāṃ vadhārthe kirīṭinaṃ yāntam amitrakarṣaṇam। kṛtārthaṃ cāpy āgataṃ śakralokāt tadā nāśaṃse vijayāya saṃjaya॥ 1-1-187

[यदा (yadā) - when; aśrauṣam (aśrauṣam) - I heard; असुराणाम् (asurāṇām) - of the asuras (demons); वधार्थे (vadhārthe) - for the sake of killing; किरीटिनम् (kirīṭinam) - the crowned one (Arjuna); यान्तम् (yāntam) - going; अमित्रकर्शनम् (amitrakarṣaṇam) - destroyer of foes; कृतार्थम् (kṛtārtham) - one whose purpose is fulfilled; च (ca) - and; अपि (api) - also; आगतं (āgatam) - having come; शक्रलोकात् (śakralokāt) - from the world of Indra; तदा (tadā) - then; नाशंसे (nāśaṃse) - I did not hope; विजयाय (vijayāya) - for victory; सञ्जय (saṃjaya) - O Sañjaya;]

(When I heard that the crowned one, destroyer of foes, had gone for killing the asuras, and again, that, with his purpose fulfilled, he had come from the world of Indra, then I did not hope for victory, O Sañjaya.)

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

yadā' aśrauṣaṃ tīrthayātrāpravṛttaṃ pāṇḍoḥ sutaṃ sahitaṃ lomaśena। bṛhadaśvād akṣahṛdayaṃ ca prāptaṃ tadā nāśaṃse vijayāya saṃjaya॥' 1-1-188

[यदा (yadā) - when; अश्रौषम् (aśrauṣam) - I heard; तीर्थयात्रा-प्रवृत्तम् (tīrthayātrā-pravṛttam) - engaged in pilgrimage; पाण्डोः (pāṇḍoḥ) - of Pāṇḍu; सुतम् (sutam) - son; सहितम् (sahitam) - together with; लोमशेन (lomaśena) - with Lomaśa; बृहदश्वात् (bṛhadaśvāt) - from Bṛhadaśva; अक्षहृदयं (akṣahṛdayam) - the secret of dice; च (ca) - and; प्राप्तम् (prāptam) - attained; तदा (tadā) - then; न (na) - not; आशंसे (āśaṃse) - I hoped; विजयाय (vijayāya) - for victory; संजय (saṃjaya) - O Sañjaya;]

(When I heard Pandu's son engaged in pilgrimage together with Lomaśa, and the secret of dice attained from Bṛhadaśva, then I did not hope for victory, O Sañjaya.)

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

yadā'śrauṣaṁ vaiśravaṇena sārdhaṁ samāgataṁ bhīmanyaṁś ca pārthān। tasmin deśe mānuṣāṇām agambye tadā nāśaṁsi vijayāya saṁjaya॥ 1-1-189

[यदा (yadā) - when; अश्रौषम् (aśrauṣam) - I heard; वैश्रवणेन (vaiśravaṇena) - with Vaiśravaṇa; सार्धम् (sārdham) - together; समागतम् (samāgatam) - having come; भीमन्यून् (bhīmanyūn) - the mighty ones; च (ca) - and; पार्थान् (pārthān) - the sons of Pṛthā; तस्मिन् (tasmin) - in that; देशे (deśe) - place; मानुषाणाम् (mānuṣāṇām) - of men; अगम्ये (agambye) - inaccessible; तदा (tadā) - then; न (na) - not; अशंसि (aśaṁsi) - I predicted; विजयाय (vijayāya) - for victory; संजय (saṁjaya) - O Saṁjaya;]

(When I heard that the sons of Pṛthā, the mighty ones, together with Vaiśravaṇa, had come to that place inaccessible to men, then I, O Saṁjaya, did not predict victory.)

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

yadā'śrauṣaṁ kīcakānāṁ variṣṭhaṁ niṣūditaṁ bhrātṛśatena sārdham। draupady-arthe bhīmasenena saṅkhye tadā nāśaṁse vijayāya sañjaya॥' 1-1-193

[यदा (yadā) - when; अश्रौषम् (aśrauṣam) - I heard; कीचकानाम् (kīcakānām) - of the Kīcakas; वरिष्ठम् (variṣṭham) - the chief; निषूदितम् (niṣūditam) - slain; भ्रातृशतेन (bhrātṛśatena) - by the hundred brothers; सार्धम् (sārdham) - together with; द्रौपद्यर्थे (draupady-arthe) - for the sake of Draupadī; भीमसेनेन (bhīmasenena) - by Bhīmasena; सङ्ख्ये (saṅkhye) - on the battlefield; तदा (tadā) - then; नाशंसे (nāśaṁse) - I did not expect; विजयाय (vijayāya) - for victory; संजय (sañjaya) - O Sañjaya;]

(When I heard the chief of the Kīcakas, slain together with the hundred brothers, for the sake of Draupadī by Bhīmasena on the battlefield, then I did not expect for victory, O Sañjaya.)

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

yadā'śrauṣaṁ māmakānāṁ variṣṭhān-dhanaṁjayenaika-rathena bhagnān। virāṭa-rāṣṭre vasatā mahātmanā tadā nāśaṁse vijayāya sañjaya॥ 1-1-194

[यदा (yadā) - when; अश्रौषम् (aśrauṣam) - I heard; मामकानाम् (māmakānām) - of my people; वरिष्ठान् (variṣṭhān) - the chiefs; धनञ्जयेन (dhanaṁjayena) - by Dhananjaya; एकरथेन (eka-rathena) - with a single chariot; भग्नान् (bhagnān) - defeated; विराटराष्ट्रे (virāṭa-rāṣṭre) - in the land of Virata; वसता (vasatā) - while dwelling; महात्मना (mahātmanā) - by the great-souled; तदा (tadā) - then; नाशंसे (nāśaṁse) - I did not hope; विजयाय (vijayāya) - for victory; संजय (sañjaya) - O Sanjaya;]

(When I heard my people's chiefs had been defeated by Dhananjaya, with a single chariot, in the land of Virata, while dwelling there by the great-souled, then I did not hope for victory, O Sanjaya.)

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

yadā'śrauṣaṁ karṇa-duryodhanābhyāṁ buddhiṁ kṛtāṁ nigrahe keśavasya. taṁ cātmānaṁ bahudhā darśayānaṁ tadā nāśaṁse vijayāya saṁjaya॥ 1-1-200

[यदा (yadā) - when; अश्रौषं (aśrauṣam) - I heard; कर्णदुर्योधनाभ्यां (karṇa-duryodhanābhyām) - by Karṇa and Duryodhana; बुद्धिं (buddhim) - plan; कृतां (kṛtām) - done; निग्रहे (nigrahe) - for restraint; केशवस्य (keśavasya) - of Keśava; तम् (tam) - him; च (ca) - and; आत्मानम् (ātmānam) - himself; बहुधा (bahudhā) - in many ways; दर्शयानम् (darśayānam) - showing; तदा (tadā) - then; नाशंसे (nāśaṁse) - I did not expect; विजयाय (vijayāya) - for victory; सञ्जय (saṁjaya) - O Sañjaya;]

(When I heard the plan made by Karṇa and Duryodhana for the restraint of Keśava, and (saw) him, showing himself in many ways, then I did not expect victory, O Sañjaya.)

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

yadā'śrauṣaṃ bhīṣmam-atyantaśūraṃ hataṃ pārthenāhaveṣv-apradhṛṣyam। śikhaṇḍinaṃ purataḥ sthāpayitvā tadā nāśaṃse vijayāya saṃjaya॥ 1-1-208

[यदा (yadā) - when; अश्रौषम् (aśrauṣam) - I heard; भीष्मम् (bhīṣmam) - Bhishma; अत्यन्तशूरम् (atyantaśūram) - extremely valiant; हतम् (hatam) - slain; पार्थेन (pārthena) - by Partha (Arjuna); आहवेषु (āhaveṣu) - in battles; अप्रधृष्यम् (apradhṛṣyam) - unconquerable; शिखण्डिनम् (śikhaṇḍinam) - Shikhandin; पुरतः (purataḥ) - in front; स्थापयित्वा (sthāpayitvā) - having placed; तदा (tadā) - then; न (na) - not; आशंसे (āśaṃse) - I hoped; विजयाय (vijayāya) - for victory; संजय (saṃjaya) - Sanjaya;]

(When I heard Bhishma, extremely valiant, unconquerable in battles, had been slain by Partha, having placed Shikhandin in front, then I did not hope for victory, O Sanjaya.)

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

yadā' aśrauṣaṃ karṇam atyantaśūraṃ hataṃ pārthen āhaveṣv apradhṛṣyam। tasmin bhrātṛṇāṃ vigrahe devaguhye tadā nāśaṃse vijayāya saṃjaya॥ 1-1-229

[यदा (yadā) - when; अश्रोषम् (aśrauṣam) - I heard; कर्णम् (karṇam) - Karṇa; अत्यन्तशूरम् (atyantaśūram) - extremely valiant; हतम् (hatam) - slain; पार्थेन (pārthena) - by Pārtha (Arjuna); आहवेषु (āhaveṣu) - in battles; अप्रधृष्यम् (apradhṛṣyam) - invincible; तस्मिन् (tasmin) - in that; भ्रातृणाम् (bhrātṛṇām) - of brothers; विग्रहे (vigrahe) - conflict; देवगुह्ये (devaguhye) - divinely mysterious; तदा (tadā) - then; नाशंसे (nāśaṃse) - did not hope; विजयाय (vijayāya) - for victory; सं जय (saṃjaya) - Saṃjaya;]

(When I heard that Karṇa, extremely valiant, slain by Pārtha, in battles invincible, in that of brothers conflict, divinely mysterious, then I did not hope for victory, O Saṃjaya.)

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

dhṛtarāṣṭro’pi tacchrutvā dhṛtimeva samāśrayat। diṣṭy-edaṃ āgatam iti matvā sa prājñasattamaḥ॥ 1-1-278

[धृतराष्ट्रः (dhṛtarāṣṭraḥ) - Dhritarashtra; अपि (api) - also; तत् (tat) - that; श्रुत्वा (śrutvā) - having heard; धृतिम् (dhṛtim) - steadiness; एव (eva) - indeed; समाश्रयत् (samāśrayat) - he resorted to; दिष्ट्या (diṣṭyā) - by fortune; इदम् (idam) - this; आगतम् (āgatam) - has come; इति (iti) - thus; मत्त्वा (matvā) - having thought; सः (saḥ) - he; प्राज्ञसत्तमः (prājñasattamaḥ) - the foremost among wise men;]

(Dhritarashtra also, having heard that, steadiness indeed he resorted to. By fortune, this has come, thus having thought, he, the foremost among wise men.)

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

lokānāṁ ca hitārthāya kāruṇyān munisattamaḥ। atro'panishadaṁ puṇyāṁ kṛṣṇadvaipāyano'bravīt॥ 1-1-279

[लोकानाम् (lokānām) - of the worlds; च (ca) - and; हितार्थाय (hitārthāya) - for the purpose of welfare; कारुण्यात् (kāruṇyāt) - out of compassion; मुनिसत्तमः (munisattamaḥ) - the best of sages; अत्र (atra) - here; उपनिषदं (upanishadam) - Upanishad; पुण्यां (puṇyām) - holy; कृष्णद्वैपायनः (kṛṣṇadvaipāyanaḥ) - Kṛṣṇadvaipāyana (Vyāsa); अब्रवीत् (abravīt) - spoke;]

(Of the worlds and for the purpose of welfare, out of compassion, the best of sages, here, the holy Upanishad, Kṛṣṇadvaipāyana spoke.)

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

kumbhaghoṇasaṃskaraṇe pāṭhāntaraślokāḥ

[कुम्भघोण (kumbhaghoṇa) - Kumbhaghona; (proper name/designation of a recension or edition); संस्करणे (saṃskaraṇe) - in the edition; in the recension; पाठान्तर (pāṭhāntara) - variant reading; alternative text; श्लोकाः (ślokāḥ) - verses;]

(Kumbhaghona in the edition variant reading verses;)

The variant reading verses in the Kumbhaghona edition.

तमाश्रममनुप्राप्य नैमिशारण्यवासिनः। `उवाच तानृषीन्सर्वान्धन्यो वोऽस्म्यद्यदर्शनात् १-१-७

tamāśramam anuprāpya naimiśāraṇya-vāsinaḥ। `uvāca tān ṛṣīn sarvān dhanyo vo'smy adya darśanāt 1-1-7

[तम् (tam) - that; (referring to ashrama); आश्रमम् (āśramam) - hermitage; अनुप्राप्य (anuprāpya) - having arrived at; नैमिशारण्यवासिनः (naimiśāraṇya-vāsinaḥ) - the inhabitants of Naimisharanya; (sages); `उवाच (`uvāca) - spoke; तान् (tān) - to them; (those); ऋषीन् (ṛṣīn) - sages; सर्वान् (sarvān) - all; धन्यः (dhanyaḥ) - blessed; वः (vaḥ) - by you; (to you); अस्मि (asmi) - am; (I am); अद्य (adya) - today; दर्शनात् (darśanāt) - from the sight; (by seeing);]

(Having arrived at that hermitage, the inhabitants of Naimisharanya, `spoke to all those sages: 'Blessed am I by you today, by (your) sight.' (1-1-7))

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

tasya tadvacanaṁ śrutvā naimiśāraṇyavāsinaḥ। citrā śrotuṁ kathās tatra parivrustapasvinaḥ॥ 1-1-9

[तस्य (tasya) - of him; (genitive singular of saḥ); तद्वचनम् (tadvacanam) - that speech; (tat + vacana) ; श्रुत्वा (śrutvā) - having heard; (absolutive of śru); नैमिशारण्यवासिनः (naimiśāraṇyavāsinaḥ) - the dwellers of Naimisha forest; (naimiśāraṇya-vāsin, nominative plural masculine); चित्राः (citrāḥ) - various; (nominative plural); श्रोतुम् (śrotum) - to hear; (infinitive of śru); कथाः (kathāḥ) - stories; (nominative plural feminine); तत्र (tatra) - there; (adverb); परिव्रुः (parivruḥ) - assembled; (perfect plural of pari-vṛ); तपस्विनः (tapasvinaḥ) - ascetics; (nominative plural masculine);]

(Having heard his that speech, the dwellers of Naimisha forest, the ascetics, assembled there (wishing) to hear various stories.)

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

nītiḥ bharatavaṃśasya vistāraś caiva sarvaśaḥ। itihāsāḥ sahavyākhyā vividhaśrutayo'pi ca॥ 1-1-63

[नीतिः (nītiḥ) - policy; wisdom; भरतवंशस्य (bharatavaṃśasya) - of the lineage of Bharata; विस्तारः (vistāraḥ) - expansion; elaboration; च (ca) - and; एव (eva) - indeed; सर्वशः (sarvaśaḥ) - in every way; completely; इतिहासाः (itihāsāḥ) - histories; narratives; सहव्याख्या (sahavyākhyā) - together with explanations; विविधाश्रुतयः (vividhaśrutayaḥ) - various accounts heard; अपि (api) - also; च (ca) - and;]

(Policy of the lineage of Bharata and indeed the expansion in every way; histories together with explanations and also various accounts heard;)

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

iha sarvamanukrāntamuktaṃ granthasya lakṣaṇam। 'saṃkṣepeṇetihāsasya tato vakṣyati vistaram॥' 1-1-64

[इह (iha) - here; सर्वम् (sarvam) - all; अनुक्रान्तम् (anukrāntam) - having been gone through; उक्तम् (uktam) - said; ग्रन्थस्य (granthasya) - of the treatise; लक्षणम् (lakṣaṇam) - definition; संक्षेपेण (saṃkṣepeṇa) - in brief; इतिहासस्य (itihāsasya) - of the itihāsa; ततः (tataḥ) - thereafter; वक्ष्यति (vakṣyati) - will speak; विस्तरम् (vistaram) - in detail;]

(Here, having gone through all, the definition of the treatise is stated. 'In brief, of the itihāsa, thereafter, will speak in detail.' (1-1-64))

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

tato'nyebhyo'nurūpebhyaḥ śiṣyebhyaḥ pradadau prabhu ṣaṣṭiṃ śatasahasrāṇi cakārānyāṃ sa saṃhitām। triṃśacchatasahasraṃ ca devaloke pratiṣṭhitam॥ 1-1-122

[ततः (tataḥ) (tataḥ) - then; अन्येभ्यः (anyebhyaḥ) (anyebhyaḥ) - to the others; अनुरूपेभ्यः (anurūpebhyaḥ) (anurūpebhyaḥ) - to the suitable; शिष्येभ्यः (śiṣyebhyaḥ) (śiṣyebhyaḥ) - to disciples; प्रददौ (pradadau) (pradadau) - gave; प्रभुः (prabhuḥ) (prabhuḥ) - the master; षष्टिं (ṣaṣṭiṃ) (ṣaṣṭiṃ) - sixty; शतसहस्राणि (śatasahasrāṇi) (śatasahasrāṇi) - hundred-thousands; चकार (cakāra) (cakāra) - made; अन्यां (anyām) (anyām) - another; स (sa) (sa) - he; संहिताम् (saṃhitām) (saṃhitām) - saṃhitā; त्रिंशत् (triṃśat) (triṃśat) - thirty; शतसहस्रं (śatasahasraṃ) (śatasahasraṃ) - hundred-thousand; च (ca) (ca) - and; देवलोके (devaloke) (devaloke) - in the world of the gods; प्रतिष्ठितम् (pratiṣṭhitam) (pratiṣṭhitam) - established;]

(Then to the other, suitable disciples, the master gave sixty hundred-thousands and he made another saṃhitā. Thirty hundred-thousand also are established in the world of the gods. (1-1-122))

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

taddattopaniṣanmādrī cāśvināv ājuhāva ca. jātāḥ pārthās tataḥ sarve kuntiyā mādryāś ca mantrataḥ.' tāpasaiḥ saha saṁvṛddhā mātṛbhyāṁ parirakṣitāḥ॥ 1-1-134

[तद्दत्तोपनिषत् (taddattopaniṣat) - given (as) secret; by him; माद्री (mādrī) - Mādrī; (proper noun); च (ca) - and; अश्विनौ (aśvinau) - the Aśvins; (dual, proper noun); आजुहाव (ājuhāva) - invoked; च (ca) - and; जाताः (jātāḥ) - born; पार्थाः (pārthāḥ) - the sons of Pṛthā (Kuntī); ततः (tataḥ) - from that; सर्वे (sarve) - all; कुन्त्या (kuntyā) - by Kuntī; माद्र्याः (mādryāḥ) - by Mādrī; च (ca) - and; मन्त्रतः (mantrataḥ) - through mantra; ' (') - '; तापसैः (tāpasaiḥ) - by ascetics; सह (saha) - along with; संवृद्धाः (saṁvṛddhāḥ) - grown up; मातृभ्यां (mātṛbhyām) - by (their) two mothers; परिरक्षिताः (parirakṣitāḥ) - protected; ॥ (॥) - ;]

(Mādrī also, having received that secret, invoked the Aśvins; then all the Pārthas were born from Kuntī and Mādrī through mantra. Growing up together with the ascetics, protected by their two mothers.)

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

dvaipāyanaḥ keśavo droṇaputraṃ parasperanābhiśāpaiḥ śaśāpa। buddhvā cāhaṃ buddhihīno'dya sūta saṃtapye vai putrapautraiśca hīnaḥ॥ 1-1-240

[द्वैपायनः (dvaipāyanaḥ) - Vyāsa; केशवः (keśavaḥ) - Keśava; द्रोणपुत्रं (droṇaputram) - Drona's son; परस्पेरणाभिशापैः (parasperanābhiśāpaiḥ) - by mutual curses; शशाप (śaśāpa) - cursed; बुद्ध्वा (buddhvā) - having known; च (ca) - and; अहम् (aham) - I; बुद्धिहीनः (buddhihīnaḥ) - devoid of wisdom; अद्य (adya) - today; सूत (sūta) - O charioteer; संतप्ये (saṃtapye) - I am tormented; वै (vai) - indeed; पुत्रपौत्रैः (putrapautraiḥ) - by son and grandsons; च (ca) - and; हीनः (hīnaḥ) - bereft;]

(Vyāsa and Keśava cursed Drona's son with mutual curses. Having known and I devoid of wisdom today, O charioteer, am tormented indeed, bereft of sons and grandsons.)

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

śocyā gāndhārī putrapautrairvihīnā tathā vadhvā pitṛbhirbhrātṛbhiśca। kṛtaṃ kāryaṃ duṣkaraṃ pāṇḍaveyaiḥ prāptaṃ rājyam asapatnaṃ punas taiḥ॥ 1-1-241

[शोच्या (śocyā) - regrettable; lamentable; गान्धारी (gāndhārī) - Gāndhārī (proper name); पुत्रपौत्रैः (putrapautraiḥ) - by sons and grandsons; विहीना (vihīnā) - deprived; तथा (tathā) - likewise; वध्वा (vadhvā) - by the bride (daughter-in-law); पितृभिः (pitṛbhiḥ) - by fathers; भ्रातृभिः (bhrātṛbhiḥ) - by brothers; च (ca) - and; कृतं (kṛtaṃ) - done; कार्यं (kāryaṃ) - task; दुष्करं (duṣkaraṃ) - difficult; पाण्डवेयैः (pāṇḍaveyaiḥ) - by the sons of Pāṇḍu; प्राप्तं (prāptaṃ) - attained; राज्यम् (rājyam) - kingdom; असपत्नं (asapatnaṃ) - without rivals; पुनः (punaḥ) - again; तैः (taiḥ) - by them;]

(Regrettable Gāndhārī, deprived by sons and grandsons, likewise by the bride, fathers, and brothers and; done task difficult by the sons of Pāṇḍu; attained kingdom without rivals again by them.)

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

gāvalgaṇir idaṃ dhīmān mahārthaṃ vākyam abravīt। 1-1-247

[गावल्गणिः (gāvalgaṇiḥ) - Gāvalgaṇi; (a proper name); इदं (idaṃ) - this; धीमान् (dhīmān) - wise; intelligent; महार्थम् (mahārtham) - great meaning; important; वाक्यम् (vākyam) - speech; statement; अब्रवीत् (abravīt) - said; spoke;]

(Gāvalgaṇi this wise great-meaning statement said. 1-1-247)

Gāvalgaṇi, the wise, spoke this greatly meaningful statement. (1-1-247)

ययातिं शुभकर्माणं देवैर्यो याजितः स्वयम्। `चैत्ययूपाङ्किता भूमिर्यस्येयं सवनाकरा॥ १-१-२५४

yayātiṃ śubhakarmāṇaṃ devairyo yājitaḥ svayam। "caityayūpāṅkitā bhūmir yasyeyaṃ savanākarā॥ 1-1-254

[ययातिं (yayātim) (yayātim) - Yayāti (a king); शुभकर्माणं (śubhakarmāṇam) (śubhakarmāṇam) - of auspicious deeds; देवैः (devaiḥ) (devaiḥ) - by the gods; यः (yaḥ) (yaḥ) - who; याजितः (yājitaḥ) (yājitaḥ) - caused to perform sacrifices; स्वयम् (svayam) (svayam) - himself; चैत्ययूपाङ्किता (caityayūpāṅkitā) (caityayūpāṅkitā) - marked with altars and sacrificial posts; भूमिः (bhūmiḥ) (bhūmiḥ) - the land; यस्स्य (yasya) (yasya) - whose; इयम् (iyam) (iyam) - this; सवनाकरा (savanākarā) (savanākarā) - abounding in sacrificial grounds;]

(Yayāti of auspicious deeds, who by the gods was himself caused to perform sacrifices. "The land of whom this, marked with altars and sacrificial posts, abounds in sacrificial grounds." (1-1-254))

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

atītānāgatā bhāvā ye ca vartanti sāmpratam। tān kālanirmitān buddhvā na saṃjñāṃ hātum arhasi॥ 1-1-276

[अतीतानागता (atītānāgatāḥ) - past-and-future; (things that are past and future); भावा (bhāvāḥ) - states; existences; य (ye) - which (those who); च (ca) - and; वर्तन्ति (vartanti) - exist; are; सांप्रतम् (sāmpratam) - present (present time, current); तान् (tān) - them; कालनिर्मितान् (kālanirmitān) - produced-by-time; बुद्ध्वा (buddhvā) - having known; न (na) - not; संज्ञाम् (saṃjñām) - designation; name; हातुम् (hātum) - to abandon; अर्हसि (arhasi) - you ought;]

(Past and future states, and those which exist at present, having known them as produced by time, you ought not to abandon the designation.)

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

vidvadbhiḥ kathyate loke purāṇe kavisattamaiḥ। bhāratādhyayanaṃ puṇyam api pādam adhīyataḥ। śraddadhānasya pūyante sarvapāpānyaśeṣataḥ॥ 1-1-280

[विद्वद्भिः (vidvadbhiḥ) - by the learned; कथ्यते (kathyate) - is spoken; लोके (loke) - in the world; पुराणे (purāṇe) - in the Purāṇa; कविसत्तमैः (kavisattamaiḥ) - by the foremost poets; भारताध्ययनं (bhāratādhyayanam) - study of the Mahābhārata; पुण्यम् (puṇyam) - merit; अपि (api) - even; पादम् (pādam) - a quarter (of a verse); अधीयतः (adhīyataḥ) - of (one who) studies; श्रद्दधानस्य (śraddadhānasya) - of one with faith; पूयन्ते (pūyante) - are purified; सर्वपापानि (sarvapāpāni) - all sins; अशेषतः (aśeṣataḥ) - completely;]

(By the learned, it is spoken in the world and in the Purāṇa, by the foremost poets: the study of the Mahābhārata is merit; even a quarter (of a verse), when studied by one with faith, purifies all sins completely.)

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

āraṇyakaṃ ca vedebhya oṣadhibhyo'mṛtaṃ yathā। hradānāmudadhiḥ śreṣṭho gaurvariṣṭhā catuṣpadām॥ 1-1-291

[आरण्यकं (āraṇyakaṃ) - the Āraṇyaka (portion); च (ca) - and; वेदेभ्यः (vedebhyaḥ) - than (the) Vedas; ओषधिभ्यः (oṣadhibhyaḥ) - than herbs; अमृतं (amṛtam) - nectar; यथा (yathā) - as; ह्रदानाम् (hradānām) - among (the) lakes; उदधिः (udadhiḥ) - the ocean; श्रेष्ठः (śreṣṭhaḥ) - best; गौर् (gaur) - the cow; वरिष्ठा (variṣṭhā) - most excellent; चतुष्पदाम् (catuṣpadām) - among quadrupeds;]

(The Āraṇyaka, and among the Vedas as nectar among herbs; as the ocean is best among lakes, the cow is most excellent among quadrupeds.)

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

purā kila suraiḥ sarvaiḥ sametya tulayā dhṛtam। caturbhyaḥ sarahasyebhyo vedebhyo hy adhikaṃ yadā॥ 1-1-298

[पुरा (purā) - formerly; किल (kila) - indeed; सुरैः (suraiḥ) - by the gods; सर्वैः (sarvaiḥ) - by all; समेत्य (sametya) - having assembled; तुलया (tulayā) - with a balance; धृतम् (dhṛtam) - was weighed; चतुर्भ्यः (caturbhyaḥ) - than the four; सरहस्येभ्यः (sarahasyebhyaḥ) - from the secret ones; वेदेभ्यः (vedebhyaḥ) - from the Vedas; हि (hi) - indeed; अधिकं (adhikam) - greater; यदा (yadā) - when;]

(Formerly indeed, by all the gods having assembled, with a balance was weighed; than the four secret Vedas indeed when greater.)

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

tadāprabhṛti loke'smin mahābhāratam ucyate। mahattve ca gurutve ca dhriyamāṇaṃ yato'dhikam॥ 1-1-299

[तदा-प्रभृति (tadā-prabhṛti) - from that time onward; लोकेऽस्मिन् (loke'smin) - in this world; महाभारतम् (mahābhāratam) - Mahābhārata; उच्यते (ucyate) - is called; महत्त्वे (mahattve) - in greatness; च (ca) - and; गुरुत्वे (gurutve) - in weightiness; च (ca) - and; ध्रियमाणम् (dhriyamāṇam) - being held; यतोऽधिकम् (yato'dhikam) - because (it is) more;]

(From that time onward, in this world, (it) is called Mahābhārata; in greatness and in weightiness, being held, because it is more.)

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

em. en. datta-saṃskaraṇasya atirikta-aṃśāḥ

[एम्. (em.) - M.; एन्. (en.) - N.; दत्त-संस्करणस्य (datta-saṃskaraṇasya) - of the Datt-edition; अतिरिक्तांशाः (atirikta-aṃśāḥ) - additional sections;]

(M. N. of the Datt-edition additional sections.)

Additional sections of the M. N. Datt-edition.

एवं पृष्टोऽब्रवीत्सम्यग्यथावद्रौमहर्षणिः। वाक्यं वचनसंपन्नस्तेषां च चरिताश्रयम्॥ ८॥

evaṃ pṛṣṭo'bravītsamyagyathāvad raumaharṣaṇiḥ। vākyaṃ vacanasaṃpannasteṣāṃ ca caritāśrayam॥ 8॥

[एवं (evaṃ) - thus; पृष्टः (pṛṣṭaḥ) - having been asked; अब्रवीत् (abravīt) - he spoke; सम्यक् (samyak) - properly; यथावत् (yathāvat) - as is fitting; रौमहर्षणिः (raumaharṣaṇiḥ) - Raumaharṣaṇi (the sage, son of Romaharṣaṇa); वाक्यं (vākyaṃ) - a statement; वचनसंपन्नः (vacanasaṃpannaḥ) - endowed with eloquent speech; तेषां (teṣām) - of them; च (ca) - and; चरिताश्रयम् (caritāśrayam) - based upon their deeds;]

(Thus, having been asked, Raumaharṣaṇi spoke properly, as is fitting, a statement endowed with eloquent speech and based upon their deeds.)

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॥

katham adhyāpayāni iha śiṣyān ity anvacintayat. tasya tat cintitam jñātvā ṛṣeḥ dvaipāyanasya ca॥ 56॥

[कथम् (katham) - how; अध्यापयानि (adhyāpayāni) - should I teach; इह (iha) - here; शिष्यान् (śiṣyān) - disciples; इति (iti) - thus; अन्वचिन्तयत् (anvacintayat) - pondered repeatedly; तस्य (tasya) - his; तत् (tat) - that; चिन्तितम् (cintitam) - thought; ज्ञात्वा (jñātvā) - knowing; ऋषेः (ṛṣeḥ) - of the sage; द्वैपायनस्य (dvaipāyanasya) - of Dvaipāyana; च (ca) - and;]

(How should I teach the disciples here?—thus he pondered repeatedly. Knowing that thought of his, of the sage Dvaipāyana and—)

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॥

tatrājagāma bhagavān brahmā lokaguruḥ svayam। prītyarthaṃ tasya caiva arṣer lokānāṃ hitakāmyayā॥ 57॥

[तत्र (tatra) - there; आजगाम (ājagāma) - he came; भगवान् (bhagavān) - the venerable one; ब्रह्मा (brahmā) - Brahmā; लोकगुरुः (lokaguruḥ) - teacher of the worlds; स्वयम् (svayam) - himself; प्रीत्यर्थं (prītyartham) - for the sake of favor; तस्य (tasya) - of him; च (ca) - and; एव (eva) - indeed; ऋषेः (arṣeḥ) - of the sage; लोकानाम् (lokānām) - of the worlds; हितकाम्यया (hitakāmyayā) - with the desire for the welfare; ॥ ५७॥ (॥ 57॥) - ;]

(There came the venerable Brahmā, teacher of the worlds, himself, for the sake of favor of that sage and with desire for the welfare of the worlds.)

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॥

taṁ dṛṣṭvā vismito bhūtvā prāñjaliḥ praṇataḥ sthitaḥ। āsanaṁ kalpayāmāsa sarvair munigaṇair vṛtaḥ॥ 58॥

[तं (taṁ) - him; दृष्ट्वा (dṛṣṭvā) - having seen; विस्मितः (vismitaḥ) - astonished; भूत्वा (bhūtvā) - having become; प्राञ्जलिः (prāñjaliḥ) - with hands joined in reverence; प्रणतः (praṇataḥ) - bowed; स्थितः (sthitaḥ) - stood; आसनं (āsanam) - seat; कल्पयामास (kalpayāmāsa) - arranged; सर्वैः (sarvaiḥ) - by all; मुनिगणैः (munigaṇaiḥ) - by the assemblies of sages; वृतः (vṛtaḥ) - surrounded;]

(Having seen him, having become astonished, with hands joined in reverence, bowed, he stood. Surrounded by all the groups of sages, (he) arranged a seat.)

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॥

hiraṇyam arbhama āsīnaṃ tasmin tu paramāsane. parivṛtyāsanabhyāśe vāsaveyaḥ sthito'bhavat. 59

[हिरण्यम् (hiraṇyam) - gold; अर्भम् (arbham) - child; आसीनम् (āsīnam) - seated; तस्मिन् (tasmin) - in that; तु (tu) - but; परमासने (paramāsane) - excellent seat; - परिवृत्य (parivṛtya) - having turned (around); आसन-अभ्याशे (āsanabhyāśe) - near the seat; वासवेयः (vāsaveyaḥ) - son of Vāsava (Indra); स्थितः (sthitaḥ) - standing; अभवत् (abhavat) - became;]

(A golden child, seated on that excellent seat but, having turned, near the seat, the son of Vāsava stood.)

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॥

anujñāto'tha kṛṣṇas tu brahmaṇā parameṣṭhinā। niṣasādāsanābhyāśe prīyamāṇaḥ śucismitaḥ॥ 60॥

[अनुज्ञातः (anujñātaḥ) - permitted; authorized; अथ (atha) - then; now; कृष्णः (kṛṣṇaḥ) - Kṛṣṇa; तु (tu) - but; however; ब्रह्मणा (brahmaṇā) - by Brahmā; परमेष्ठिना (parameṣṭhinā) - by Parameṣṭhin (Brahmā, the highest lord); निषसाद (niṣasāda) - he sat down; आसनाभ्याशे (āsanābhyāśe) - near the seat; प्रीयमाणः (prīyamāṇaḥ) - being pleased; शुचिस्मितः (śucismitaḥ) - with a pure smile;]

(Permitted then Kṛṣṇa but by Brahmā Parameṣṭhin sat down near the seat, being pleased with a pure smile.)

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॥

uvāca sa mahāteja brahmāṇaṃ parameṣṭhinam। kṛtaṃ mayedaṃ bhagavankāvyaṃ paramapūjitam॥ 61॥

[उवाच (uvāca) - said; स (sa) - he; महातेजा (mahāteja) - of great splendor; ब्रह्माणं (brahmāṇam) - to Brahmā; परमेष्ठिनम् (parameṣṭhinam) - the supreme lord; कृतं (kṛtam) - done; मया (mayā) - by me; इदं (idaṃ) - this; भगवन् (bhagavan) - O revered one; काव्यं (kāvyaṃ) - poem; परमपूजितम् (paramapūjitam) - most highly esteemed;]

(He of great splendor said to Brahmā, the supreme lord: 'Done by me, this poem, O revered one, is most highly esteemed.')

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॥

brahmanvedarahasya ca yaccānyatsthāpitaṃ mayā। sāṅgopaniṣadāṃ caiva vedānāṃ vistarakriyā॥ 62॥

[ब्रह्मन्- वेद- रहस्य (brahman-veda-rahasya) - the secret of the Veda concerning Brahman; च (ca) - and; यत् च (yat ca) - and whatever; अन्यत् (anyat) - else; स्थापितं (sthāpitaṃ) - has been established; मया (mayā) - by me; साङ्ग-उपनिषदां (sāṅga-upaniṣadām) - with limbs (ancillaries) and Upaniṣads; चैव (ca eva) - and also; वेदानां (vedānām) - of the Vedas; विस्तर-क्रिया (vistara-kriyā) - elaborate procedure;]

(The secret of the Veda relating to Brahman, and whatever else has been established by me; with the limbs and Upaniṣads, and also the elaborate procedure of the Vedas.)

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॥

itihāsapurāpānāmunmeṣaṃ nimiṣaṃ ca yat। bhūtaṃ bhavyaṃ bhaviṣyacca trividhaṃ kālasaṃjñitam॥ 63॥

[इतिहासपुरापानाम् (itihāsa-purāpa-nām) - of itihāsa (ancient history) and purāpa (the ancient predecessors); उन्मेषम् (unmeṣam) - opening (of the eyes); निमिषम् (nimiṣam) - closing (of the eyes); च (ca) - and; यत् (yat) - which; भूतम् (bhūtam) - past; भव्यम् (bhavyam) - present; भविष्यत् (bhaviṣyat) - future; च (ca) - and; त्रिविधम् (trividham) - threefold; कालसंज्ञितम् (kālasaṃjñitam) - known as time;]

(That which is the opening and closing (of the eyes) of itihāsa and the ancient (purāpa), which (is) past, present, and future, (is) called threefold time.)

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॥

jarāmṛtyubhayavyādhibhāvābhāvaviniścayaḥ। vividhasya ca dharmasya hyāśramāṇāṃ ca lakṣaṇam॥ 64॥

[जरा (jarā) - old age; मृत्यु (mṛtyu) - death; भय (bhaya) - fear; व्याधि (vyādhi) - disease; भाव-अभाव-विनिश्चयः (bhāva-abhāva-viniścayaḥ) - ascertainment of existence and non-existence; विविधस्य (vividhayasya) - of various; च (ca) - and; धर्मस्य (dharmasya) - of dharma; हि (hi) - indeed; आश्रमाणां (āśramāṇāṃ) - of the āśramas; च (ca) - and; लक्षणम् (lakṣaṇam) - characteristic.;]

(Old age, death, fear, disease, ascertainment of the existence and non-existence; and the characteristic of various dharmas and indeed of the āśramas.)

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॥

cāturvarṇyavidhānaṃ ca purāṇānāṃ ca kṛtsnaśaḥ। tapaso brahmacaryasya pṛthivyāścandrasūryayoḥ॥ 65॥

[चातुर्वर्ण्यविधानम् (cāturvarṇyavidhānam) - the arrangement of the four classes; च (ca) - and; पुराणानाम् (purāṇānām) - of the Purāṇas; च (ca) - and; कृत्स्नशः (kṛtsnaśaḥ) - completely; as a whole; तपसः (tapasaḥ) - of austerity; ब्रह्मचर्यस्य (brahmacaryasya) - of celibacy; पृथिव्याः (pṛthivyāḥ) - of the earth; च (ca) - and; चन्द्रसूर्ययोः (candra-sūryayoḥ) - of the moon and sun;]

(The arrangement of the four classes and the Purāṇas completely, of austerity, of celibacy, of the earth, and of the moon and sun.)

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॥

graha-nakṣatra-tārāṇāṃ pramāṇaṃ ca yugaiḥ saha। ṛco yajūṣi sāmāni vedādhyātmaṃ tathaiva ca॥ 66॥

[ग्रहम् (graham) (graham) - planet; नक्षत्र (nakṣatra) (nakṣatra) - constellation; ताराणाम् (tārāṇām) (tārāṇām) - of the stars; प्रमाणम् (pramāṇam) (pramāṇam) - measurement; च (ca) (ca) - and; युगैः (yugaiḥ) (yugaiḥ) - by ages; सह (saha) (saha) - together with; ऋचः (ṛcaḥ) (ṛcaḥ) - the ṛc verses; यजूषि (yajūṣi) (yajūṣi) - the yajuṣ verses; सामानि (sāmāni) (sāmāni) - the sāman songs; वेद-अध्यात्मम् (veda adhyātmam) (veda adhyātmam) - the spiritual knowledge of the Veda; तथैव (tathaiva) (tathaiva) - in the same way; च (ca) (ca) - and;]

(The measurement of planets, constellations, and stars, and with the ages; the ṛc verses, the yajuṣ verses, the sāman songs, likewise the spiritual knowledge of the Veda, and in the same way;)

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॥

nyāyaśikṣā cikitsā ca dānaṃ pāśupataṃ tathā। hetunaiva samaṃ janma divyamānuṣasaṃjñitam॥ 67॥

[न्यायशिक्षा (nyāyaśikṣā) - instruction in justice; चिकित्सा (cikitsā) - medicine; च (ca) - and; दानं (dānam) - gift; पाशुपतं (pāśupatam) - related to Pāśupata (Shaiva doctrine or practice); तथा (tathā) - likewise; हेतुना (hetunā) - by cause; एव (eva) - indeed; समं (samam) - equal; जन्म (janma) - birth; दिव्यमानुषसंज्ञितम् (divyamānuṣasaṃjñitam) - called divine-human;]

(Instruction in justice, medicine, and gift, Pāśupata likewise; indeed, by cause, equal birth called divine-human.)

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॥

tīrthānāṁ caiva puṇyānāṁ deśānāṁ caiva kīrtanam। nadīnām parvatānāṁ ca vanānāṁ sāgarasya ca॥ 68॥

[तीर्थानाम् (tīrthānām) - of sacred fords; च (ca) - and; एव (eva) - indeed; पुण्यानाम् (puṇyānām) - of holy places; देशानाम् (deśānām) - of regions; च (ca) - and; एव (eva) - indeed; कीर्तनम् (kīrtanam) - praise; नदीनाम् (nadīnām) - of rivers; पर्वतानाम् (parvatānām) - of mountains; च (ca) - and; वनानाम् (vanānām) - of forests; सागरस्य (sāgarasya) - of ocean; च (ca) - and;]

(Of sacred fords and indeed of holy places, of regions and indeed (their) praise, of rivers, of mountains and of forests, of the ocean and.)

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॥

purāṇāṃ caiva divyānāṃ kalpānāṃ yuddhakauśalam। vākyajātiviśeṣāś ca lokayātrākramaś ca yaḥ॥ 69॥

[पुराणां (purāṇām) - of ancient (texts); च (ca) - and; एव (eva) - indeed; दिव्यानां (divyānām) - of divine; कल्पानां (kalpānām) - of legends; युद्धकौशलम् (yuddhakauśalam) - skill in battle; वाक्यजातिविशेषाः (vākyajātiviśeṣāḥ) - distinct kinds of sentences; च (ca) - and; लोकयात्राक्रमः (lokayātrākramaḥ) - the order of worldly conduct; च (ca) - and; यः (yaḥ) - who;]

(Who indeed (knows) the skill in battle of the ancient, the divine, the legends, the distinct kinds of sentences, and the order of worldly conduct;)

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॥

yac cāpi sarvagaṃ vastu tac caiva pratipāditam। paraṃ na lekhakaḥ kaścid etasya bhuvi vidyate॥ 70॥

[यत् (yat) - which; च (ca) - and; अपि (api) - also; सर्वगम् (sarvagam) - pervading all; वस्तु (vastu) - thing; तत् (tat) - that; च (ca) - and; एव (eva) - indeed; प्रतिपादितम् (pratipāditam) - has been set forth; परम् (param) - but; न (na) - not; लेखकः (lekhakaḥ) - writer; कश्चित् (kaścit) - any; एतस्य (etasya) - of this; भुवि (bhuvi) - on earth; विद्यते (vidyate) - exists;]

(Which also is the all-pervading thing, that indeed has been set forth; but no writer of this exists on earth.)

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॥

tapoviśiṣṭād api vai viśiṣṭān munisañcayāt। manye śreṣṭhataraṃ tvāṃ vai rahasyajñānavedanāt॥ 71॥

[तपोविशिष्टात् (tapoviśiṣṭāt) - from (one) distinguished by asceticism; अपि (api) - even; वै (vai) - indeed; विशिष्टान् (viśiṣṭān) - those distinguished; मुनिसञ्चयात् (munisañcayāt) - from the multitude of sages; मन्ये (manye) - I think; श्रेष्ठतरं (śreṣṭhataraṃ) - more excellent; त्वाम् (tvām) - you; वै (vai) - indeed; रहस्यज्ञानवेदनात् (rahasyajñānavedanāt) - from the realization of secret knowledge;]

(From the one distinguished by asceticism, even indeed than those distinguished, from the multitude of sages, I think, more excellent, you indeed, from the realization of secret knowledge.)

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॥

janmaprabhṛti satyāṃ te vedmi gāṃ brahmavādinīm। tvayā ca kāvyam ity uktaṃ tasmāt kāvyaṃ bhaviṣyati॥ 72॥

[जन्मप्रभृति (janma-prabhṛti) - from birth onward; सत्यां (satyām) - who is truthful; ते (te) - your; वेद्मि (vedmi) - I know; गाम् (gām) - cow; (here: refers to speech or word; śāstric usage) ब्रह्मवादिनीम् (brahmavādinīm) - speaking of Brahman; one devoted to speaking of Brahman; त्वया (tvayā) - by you; च (ca) - and; काव्यम् (kāvyam) - poem; इति (iti) - thus; उक्तम् (uktam) - said; तस्मात् (tasmāt) - therefore; काव्यम् (kāvyam) - poem; भविष्यति (bhaviṣyati) - will become;]

(From birth onward, I know your cow who is truthful, one devoted to speaking of Brahman; and by you, "poem" thus said; therefore, poem will become.)

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॥

asya kāvyasya kavayo na samarthā viśeṣaṇe। viśeṣaṇe gṛhasthasya śeṣāstraya ivāśramāḥ॥ 73॥

[अस्य (asya) - of this; काव्यस्य (kāvyasya) - of the poem; कवयः (kavayaḥ) - poets; न (na) - not; समर्थाः (samarthāḥ) - capable; विशेषणे (viśeṣaṇe) - in (giving) special description; विशेषणे (viśeṣaṇe) - in (giving) special description; गृहस्थस्य (gṛhasthasya) - of the householder; शेषा (śeṣāḥ) - the remaining; त्रयः (trayaḥ) - three; इव (iva) - like; आश्रमाः (āśramāḥ) - āśramas (orders of life);]

(Of this poem, poets are not capable in (giving) special description. In special description of the householder, the remaining three āśramas are like (that).)

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॥

kāvyasya lekhanārthāya gaṇeśaḥ smaryatāṁ mune। evam ābhāṣya taṁ brahmā jagāma svaṁ niveśanam॥ 74॥

[काव्यस्य (kāvyasya) - of the poem; लेखनार्थाय (lekhanārthāya) - for the purpose of writing; गणेशः (gaṇeśaḥ) - Gaṇeśa; स्मर्यताम् (smaryatām) - may he be remembered; मुने (mune) - O sage; एवम् (evam) - thus; आभाष्य (ābhāṣya) - having spoken; तम् (tam) - to him; ब्रह्मा (brahmā) - Brahmā; जगाम (jagāma) - went; स्वम् (svam) - his own; निवेशनम् (niveśanam) - abode;]

(Of the poem for the purpose of writing Gaṇeśa may he be remembered, O sage. Thus having spoken to him, Brahmā went to his own abode.)

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॥

tataḥ sasmāra herambaṃ vyāsaḥ satyavatīsutaḥ। smṛtamātro gaṇeśāno bhaktacintitapūrakāḥ॥ 75॥

[ततः (tataḥ) - then; सस्मार (sasmāra) - (he) remembered; हेरम्बं (herambaṃ) - Heramba (name of Gaṇeśa); व्यासः (vyāsaḥ) - Vyāsa (sage Vyāsa); सत्यवतीसुतः (satyavatīsutaḥ) - son of Satyavatī; स्मृतमात्रः (smṛtamātraḥ) - (being) merely remembered; गणेशानः (gaṇeśānaḥ) - lord Gaṇeśa; भक्तचिन्तितपूरकः (bhaktacintitapūrakāḥ) - fulfiller of devotees' wishes;]

(Then Vyāsa, the son of Satyavatī, remembered Heramba. Merely being remembered, lord Gaṇeśa fulfils the wishes contemplated by devotees. (75))

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॥

tatrājagāma vighneśo vedavyāso yataḥ sthitaḥ। pūjitaścopaviṣṭaśca vyāsenoktas tadā' nagha॥ 76॥

[तत्र (tatra) - there; आजगाम (ājagāma) - came; विघ्नेशः (vighneśaḥ) - the lord of obstacles; वेदव्यासः (vedavyāsaḥ) - Vedavyāsa; यतः (yataḥ) - where; स्थितः (sthitaḥ) - was present; पूजितः (pūjitaḥ) - having been worshipped; च (ca) - and; उपविष्टः (upaviṣṭaḥ) - having been seated; च (ca) - and; व्यासेन (vyāsena) - by Vyāsa; उक्तः (uktaḥ) - addressed; तदा (tadā) - then; अनघ (anagha) - O sinless one;]

(There (he) came, the lord of obstacles, where Vedavyāsa was present; having been worshipped and seated, and addressed by Vyāsa then, O sinless one.)

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॥

lekhako bhāratasyāsya bhava tvaṃ gaṇanāyaka. mayaiva procyamānasya manasā kalpitasya ca॥ 77॥

[लेखकः (lekhakaḥ) - author; भारतस्य (bhāratasya) - of Bhārata (India); अस्य (asya) - of this; भव (bhava) - become; त्वम् (tvam) - you; गणनायक (gaṇanāyaka) - chief of the group; मया (mayā) - by me; एव (eva) - indeed; प्रोच्यमानस्य (procyamānasya) - of what is being spoken; मनसा (manasā) - by mind; कल्पितस्य (kalpitasya) - of what is conceived; च (ca) - and;]

(Author of this Bhārata, you become, chief of the group. Of what is indeed being spoken by me and of what is conceived by the mind.)

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॥

śrutvaitat prāha vighneśo yadi me lekhanī kṣaṇam। likhato nāvatiṣṭheta tadā syāṃ lekhako hy aham॥ 78॥

[श्रुत्वा (śrutvā) - having heard; एतत् (etat) - this; प्राह (prāha) - said; विघ्नेशः (vighneśaḥ) - lord of obstacles; यदि (yadi) - if; मे (me) - my; लेखनी (lekhanī) - pen; क्षणम् (kṣaṇam) - for a moment; लिखतः (likhataḥ) - while (he) is writing; न (na) - not; आवतिष्ठेत् (āvatiṣṭhet) - should stop; तदा (tadā) - then; स्याम् (syām) - I would be; लेखकः (lekhakaḥ) - scribe; हि (hi) - indeed; अहम् (aham) - I;]

(Having heard this, the lord of obstacles said: "If my pen, even for a moment, while (he) is writing, should not stop, then I would indeed be the scribe." (78))

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॥

vyāso'pyuvāca taṃ devam abuddhvā mā likha kvacit। om ity uktvā gaṇeśo'pi babhūva kila lekhakaḥ॥ 79॥

[व्यासः (vyāsaḥ) - Vyāsa; अपि (api) - also; उवाच (uvāca) - spoke; तं (tam) - to him; देवम् (devam) - the deity; अबुद्ध्वा (abuddhvā) - not knowing; मा (mā) - do not; लिख (likha) - write; क्वचित् (kvacit) - anywhere; ओम् (om) - “om”; इति (iti) - thus; उक्त्वा (uktvā) - having said; गणेशः (gaṇeśaḥ) - Gaṇeśa; अपि (api) - also; बभूव (babhūva) - became; किल (kila) - indeed; लेखकः (lekhakaḥ) - scribe;]

(Vyāsa also spoke to him, the deity, not knowing, "Do not write anywhere." Having said "om," Gaṇeśa also indeed became the scribe. (79))

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॥

granthagranthiṃ tadā cakre munirgūḍhaṃ kutūhalāt। yasminpratijñayā prāha munirdvaipāyanastvidam॥ 80॥

[ग्रन्थग्रन्थिं (grantha-granthiṃ) - knot of composition; तदा (tadā) - then; चक्रे (cakre) - he made; मुनिः (muniḥ) - sage; गूढं (gūḍham) - hidden; कुतूहलात् (kutūhalāt) - out of curiosity; यस्मिन् (yasmin) - in which; प्रतिज्ञया (pratijñayā) - with a vow; प्राह (prāha) - he spoke; मुनिः (muniḥ) - sage; द्वैपायनः (dvaipāyanaḥ) - Dvaipāyana; तु (tu) - but; इदम् (idam) - this;]

(The sage made then the knot of composition, hidden, out of curiosity; in which with a vow the sage Dvaipāyana indeed spoke this.)

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॥

aṣṭau ślokasahasrāṇi aṣṭau ślokaśatāni ca। ahaṃ vedmi śuko vetti saṃjayo vetti vā na vā॥ 81॥

[अष्टौ (aṣṭau) - eight; श्लोकसहस्राणि (ślokasahasrāṇi) - thousand verses; अष्टौ (aṣṭau) - eight; श्लोकशतानि (ślokaśatāni) - hundred verses; च (ca) - and; अहं (ahaṃ) - I; वेद्मि (vedmi) - know; शुकः (śukaḥ) - Śuka; वेत्रि (vetti) - knows; संजयः (saṃjayaḥ) - Sañjaya; वेत्रि (vetti) - knows; वा (vā) - or; न (na) - not; वा (vā) - or;]

(Eight thousand verses, eight hundred verses and; I know, Śuka knows, Sañjaya knows or not or.)

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॥

tacchlokakūṭamadyāpi grathitaṃ sudṛḍhaṃ mune। bhettuṃ na śakyate'rthasyaṃ gūḍhatvātpraśritasya ca॥ 82॥

[तत् (tat) - that; श्लोक-कूटम् (śloka-kūṭam) - śloka enigma; अद्यापि (adyāpi) - even today; ग्रथितम् (grathitam) - knotted; सुदृढम् (sudṛḍham) - very firm; मुने (mune) - O sage; भेत्तुम् (bhettum) - to pierce; न (na) - not; शक्यते (śakyate) - is possible; अर्थस्य (arthasya) - of the meaning; गूढत्वात् (gūḍhatvāt) - because of secrecy; प्रश्रितस्य (praśritasya) - because of depth; च (ca) - and;]

(That śloka-enigma, even today, knotted, very firm, O sage, to pierce is not possible, of the meaning, because of secrecy and because of depth.)

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॥

sarvajño’pi gaṇeśo yatkṣaṇam āste vicārayan। tāvac cakāra vyāso’pi ślokān anyān bahūn api॥ 83॥

[सर्वज्ञः (sarvajñaḥ) - all-knowing; अपि (api) - even; गणेशः (gaṇeśaḥ) - Gaṇeśa; यत्-क्षणम् (yat-kṣaṇam) - that moment; आस्ते (āste) - remains; विचारयन् (vicārayan) - reflecting; तावत् (tāvat) - so long; चकार (cakāra) - composed; व्यासः (vyāsaḥ) - Vyāsa; अपि (api) - also; श्लोकान् (ślokān) - verses; अन्यान् (anyān) - other; बहून् (bahūn) - many; अपि (api) - also;]

(Even though all-knowing, Gaṇeśa, for that moment, remains reflecting. Meanwhile, Vyāsa also composed many other verses.)

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॥

ajñānatimirāndhasya lokasya tu viceṣṭataḥ। jñānāñjanaśalākābhirnetronmīlanakārakam॥ 84॥

[अज्ञान-तिमिर-अन्धस्य (ajñāna-timira-andhasya) - of him who is blind by the darkness of ignorance; लोकस्य (lokasya) - of the people; तु (tu) - indeed; विचेष्टतः (viceṣṭataḥ) - moving about (struggling); ज्ञान-अञ्जन-शलाकाभिः (jñāna-añjana-śalākābhiḥ) - with sticks applying the ointment of knowledge; नेत्र-उन्मीलन-कारकम् (netra-unmīlana-kārakam) - the one who causes the opening of the eyes;]

(Of the people indeed, who are blind by the darkness of ignorance, moving about, (You are) the one who causes the opening of the eyes with sticks applying the ointment of knowledge.)

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॥

dharmārthakāmamokṣārthaiḥ samāsavyāsakīrtanaiḥ। tvayā bhāratasūryeṇa nṛṇāṃ vinihataṃ tamaḥ॥ 85॥

[धर्मार्थकाममोक्षार्थैः (dharmārthakāmamokṣārthaiḥ) - for the sake of dharma, artha, kāma, and mokṣa; समासव्यासकीर्तनैः (samāsavyāsakīrtanaiḥ) - by concise and expansive narrations; त्वया (tvayā) - by you; भारतसूर्येण (bhāratasūryeṇa) - O sun of the Bhārata (Mahābhārata); नृणां (nṛṇāṃ) - of men; विनिहतं (vinihataṃ) - destroyed; तमः (tamaḥ) - darkness;]

(For the sake of dharma, artha, kāma, and mokṣa, by concise and expansive narrations, by you, O sun of the Bhārata, of men, destroyed is darkness.)

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॥

purāṇapūrṇacandreṇa śrutijyotsnāḥ prakāśitāḥ। nṛbuddhikairavāṇāṃ ca kṛtam etat prakāśanam॥ 86॥

[पुराणपूर्णचन्द्रेण (purāṇapūrṇacandreṇa) - by the full moon of the Purāṇa; श्रुतिज्योत्स्नाः (śrutijyotsnāḥ) - the moonbeams (illumination) of the Veda (śruti); प्रकाशिताः (prakāśitāḥ) - are illuminated; नृबुद्धिकैरवाणाम् (nṛbuddhikairavāṇām) - of the white lotuses of men's intellect; च (ca) - and; कृतम् (kṛtam) - is made; एतत् (etat) - this; प्रकाशनम् (prakāśanam) - illuminating (illumination);]

(By the full moon of the Purāṇa, the moonbeams of the Veda are illuminated; and the illumination of the white lotuses of men's intellect is accomplished by this.)

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॥

itihāsapradīpena mohāvaraṇaghātinā। lokagarbhagṛhaṃ kṛtsnaṃ yathāvatsaṃprakāśitam॥ 87॥

[इतिहासप्रदीपेन (itihāsapradīpena) - by the lamp of history; मोहावरणघातिना (mohāvaraṇaghātinā) - destroyer of the covering of delusion; लोकगर्भगृहं (lokagarbhagṛham) - the entire womb-house of the world; कृत्स्नं (kṛtsnam) - entire; यथावत् (yathāvat) - as it is; संप्रकाशितम् (saṃprakāśitam) - has been illuminated;]

(By the lamp of history, destroyer of the covering of delusion, the entire womb-house of the world as it is has been illuminated.)

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॥

saṅgrahādhyāyabījo vai paulomāstīkamūlavān। sambhavaskandhavis tāraḥ sabhāparvaviṭaṅkavān॥ 88॥

[संग्रह-अध्याय-बीजः (saṅgraha-adhyāya-bījaḥ) - having the seed (source) in the collection-chapter; वै (vai) - indeed; पौलोम-आस्तीक-मूलवान् (pauloma-āstīka-mūlavān) - having its root in the Pauloma and Āstīka (parvas); संभव-स्कन्ध-विस्तारः (sambhava-skandha-vistāraḥ) - its branches expanded (in) the section of birth; सभा-पर्व-विटङ्कवान् (sabhā-parva-viṭaṅkavān) - marked by intricacies in the Sabhāparvan; ८८ (88) - (88);]

(Having the seed in the collection-chapter indeed, having its root in (the parvas) called Pauloma and Āstīka; its branches are expanded in the section of birth, marked by intricacies in the Sabhāparvan. (88);)

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॥

āraṇya-parva-rūpāḍhyo virāṭa-udyoga-sāravān। bhīṣma-parva-mahāśākho droṇa-parva-palāśavān॥ 89॥

[आरण्यपर्वरूपाढ्यः (āraṇya-parva-rūpāḍhyaḥ) - endowed with the form of the Āraṇya Parva; विराट-उद्योग-सारवान् (virāṭa-udyoga-sāravān) - rich in the essence of the Virāṭa and Udyoga Parvas; भीष्मपर्व-महाशाखः (bhīṣma-parva-mahāśākhaḥ) - having Bhīṣma Parva as a great branch; द्रोणपर्व-पलाशवान् (droṇa-parva-palāśavān) - adorned with the leaves of Droṇa Parva;]

(Endowed with the form of the Āraṇya Parva, rich in the essence of the Virāṭa and Udyoga Parvas, having Bhīṣma Parva as a great branch, adorned with the leaves of Droṇa Parva. (89))

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॥

karṇaparvasitaiḥ puṣpaiḥ śalyaparvasugandhibhiḥ। strīparvaiṣīkaviśrāmaḥ śāntiparvamahāphalaḥ॥ 90॥

[कर्णपर्वसितैः (karṇaparvasitaiḥ) - with the white (blooms) of Karṇa-parva; पुष्पैः (puṣpaiḥ) - with flowers; शल्यपर्वसुगन्धिभिः (śalyaparvasugandhibhiḥ) - with the fragrant (flowers) of Śalya-parva; स्त्रीपर्वैषीकविश्रामः (strīparvaiṣīkaviśrāmaḥ) - resting as on the whorl of a Yiṣīka (thorn-apple) with Strī-parva; शान्तिपर्वमहाफलः (śāntiparvamahāphalaḥ) - with the great fruit of Śānti-parva; ९० (90) - (90);]

(With the white flowers of Karṇa-parva, with the fragrant (flowers) of Śalya-parva, resting as on the whorl of a Yiṣīka with Strī-parva, with the great fruit of Śānti-parva. (90))

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॥

aśvamedhāmṛtasastvāśramasthānasaṃśrayaḥ। mausalaśrutisaṃkṣepaḥ śiṣṭadvijaniṣevitaḥ॥ 91॥

[अश्वमेध-अमृतसः (aśvamedha-amṛtasah) - having as essence the nectar of aśvamedha; त्व्-आश्रम-स्थान-संश्रयः (tv-āśrama-sthāna-saṃśrayaḥ) - resorting to the abode of hermitages; मौसल-श्रुति-संक्षेपः (mausala-śruti-saṃkṣepaḥ) - summary of the legend of the Mausala; शिष्ट-द्विज-निषेवितः (śiṣṭa-dvija-niṣevitaḥ) - attended by distinguished twice-born ones;]

(Having as its essence the nectar of aśvamedha, resorting to the abode of hermitages, a summary of the Mausala legend, attended by distinguished twice-born ones.)

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॥

sarveṣāṁ kavimukhyānām upajīvyō bhaviṣyati। parjanya iva bhūtānām akṣayaḥ bhāradrumaḥ॥ 92॥

[सर्वेषां (sarveṣāṁ) - of all; कविमुख्यानाम् (kavimukhyānām) - of the chief poets; उपजीव्यः (upajīvyaḥ) - subsisted upon; to be derived from; भविष्यति (bhaviṣyati) - he will become; पर्जन्यः (parjanyaḥ) - like the rain cloud; इव (iva) - like; भूतानाम् (bhūtānām) - of beings; अक्षयः (akṣayaḥ) - unfailing; inexhaustible; भारद्रुमः (bhāradrumaḥ) - tree bestowing (heavy) fruits;]

(Of all the chief poets, he will be one to be subsisted upon. Like the rain cloud is to beings, an inexhaustible tree bestowing fruits.)

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॥

tasya vṛkṣasya vakṣyāmi śāśvatpuṣpaphalodayam। svādumedhyarasopetamacchedyamamarairapi॥ 93॥

[तस्य (tasya) - of that; वृक्षस्य (vṛkṣasya) - tree's; वक्ष्यामि (vakṣyāmi) - I shall speak; शाश्वत्पुष्पफलोदयम् (śāśvat-puṣpa-phala-udayam) - eternal-flower-fruit-arising; स्वादुमेध्यरसोपेतम् (svādu-medhya-rasa-upetam) - endowed with delicious and pure essence; अच्छेद्यम् (acchedyam) - unbreakable; अमरैः अपि (amaraiḥ api) - even by the immortals;]

(Of that tree I shall speak, whose eternal appearance of flowers and fruits, endowed with delicious and pure essence, is unbreakable even by the immortals.)

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॥

triṃśac-chata-sahasraṃ ca deva-loke pratiṣṭhitam। pitrye pañcadaśa proktaṃ gandharveṣu caturdaśaḥ॥ 105॥

[त्रिंशच्छतसहस्रं (triṃśac-chata-sahasram) - thirty-hundred-thousand; च (ca) - and; देवलोके (devaloke) - in the world of the gods; प्रतिष्ठितम् (pratiṣṭhitam) - established; पित्र्ये (pitrye) - in the pitṛ realm; पञ्चदश (pañcadaśa) - fifteen; प्रोक्तं (proktam) - said; गन्धर्वेषु (gandharveṣu) - among the Gandharvas; चतुर्दशः (caturdaśaḥ) - fourteen;]

(Thirty-hundred-thousand and in the world of the gods established; in the pitṛ realm fifteen said, among the Gandharvas fourteen.)

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॥

yudhiṣṭhiro dharmamayo mahādrumaḥ skandho'rjuno bhīmaseno'sya śākhāḥ। mādrīsutau puṣpaphale samṛddhe mūlaṁ kṛṣṇo brahma ca brāhmaṇāśca॥ 109॥

[युधिष्ठिरः (yudhiṣṭhiraḥ) (yudhiṣṭhiraḥ) - Yudhishthira; धर्ममयः (dharmamayaḥ) (dharmamayaḥ) - composed of dharma; महाद्रुमः (mahādrumaḥ) (mahādrumaḥ) - great tree; स्कन्धः (skandhaḥ) (skandhaḥ) - trunk; अर्जुनः (arjunaḥ) (arjunaḥ) - Arjuna; भीमसेनः (bhīmasenaḥ) (bhīmasenaḥ) - Bhimasena; अस्य (asya) (asya) - his; शाखाः (śākhāḥ) (śākhāḥ) - branches; माद्रीसुतौ (mādrīsutau) (mādrīsutau) - the sons of Madri; पुष्पफले (puṣpaphale) (puṣpaphale) - flowers and fruits; समृद्धे (samṛddhe) (samṛddhe) - prosperous; मूलं (mūlam) (mūlam) - root; कृष्णः (kṛṣṇaḥ) (kṛṣṇaḥ) - Krishna; ब्रह्म (brahma) (brahma) - the Absolute; च (ca) (ca) - and; ब्राह्मणाः (brāhmaṇāḥ) (brāhmaṇāḥ) - brahmins; च (ca) (ca) - and;]

(Yudhishthira composed of dharma, a great tree; the trunk Arjuna, Bhimasena his branches; the sons of Madri flowers and fruits, prosperous; the root Krishna, the Absolute, and brahmins also.)

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॥

pāṇḍur jitvā bahūn deśān buddhyā vikramaṇena ca। araṇye mṛgayāśīlo nyavasan munibhiḥ saha॥ 110॥

[पाण्डुः (pāṇḍuḥ) - Pāṇḍu; [proper noun]; जित्वा (jitvā) - having conquered; बहून् (bahūn) - many; देशान् (deśān) - regions; countries; बुद्ध्या (buddhyā) - by intellect; विक्रमणेन (vikramaṇena) - by valor; च (ca) - and; अरण्ये (araṇye) - in the forest; मृगयाशीलः (mṛgayāśīlaḥ) - fond of hunting; न्यवसत् (nyavasat) - resided; मुनिभिः (munibhiḥ) - with sages; सह (saha) - together;]

(Pāṇḍu, having conquered many countries by intellect and by valor, in the forest, fond of hunting, resided together with sages.)

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॥

mṛgavyavāyanidhanātkṛcchrāṃ prāpa sa āpadam। janmaprabhṛti pārthānāṃ tatrācāravidhikramaḥ॥ 111॥

[मृग-व्यवाय-निधनात् (mṛga-vyavāya-nidhanāt) - from the killing of the deer in the hunt; कृच्छ्रām् (kṛcchrām) - difficult; प्राप (prāpa) - obtained; सः (saḥ) - he; आपदम् (āpadam) - calamity; जन्म-प्रभृति (janma-prabhṛti) - from birth onwards; पार्थानाम् (pārthānām) - of the sons of Pṛthā (Pāṇḍavas); तत्र (tatra) - there; आचार- विधि-क्रमः (ācāra-vidhi-kramaḥ) - order of proper conduct and rules;]

(From the killing of the deer in the hunt he obtained a difficult calamity. From birth onwards, of the sons of Pṛthā, there (was) the order of proper conduct and rules.)

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॥

vicitrāṇi ca vāsāṃsi prāvārāvaraṇāni ca. kambalājinaratnāni rāṅkavāstaraṇāni ca॥ 131॥

[विचित्राणि (vicitrāṇi) - variegated; distinguished; wonderful; च (ca) - and; वासांसि (vāsāṃsi) - garments; प्रावारावरणानि (prāvārāvaraṇāni) - outer wraps; coverings; च (ca) - and; कम्बलाजिनरत्नानि (kambalājinaratnāni) - blankets, skins, and jewels; राङ्कवास्तरणानि (rāṅkavāstaraṇāni) - covers for the poor; च (ca) - and;]

(Variegated and garments, outer wraps and coverings; blankets, skins, jewels, covers for the poor and.)

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॥

yadā'śrauṣaṁ jātuṣād veśmanas tān muktān pārthān pañca kuntyā sametān। yuktaṁ caiṣāṁ viduraṁ svārtha-siddhyai tadā nāśaṁse vijayāya sañjaya॥ 151॥

[यदा (yadā) - when; अश्रौषम् (aśrauṣam) - I heard; जातुषात् (jātuṣāt) - from lac (lacquer; flammable substance;) वेश्मनः (veśmanaḥ) - from the house; तान् (tān) - them; मुक्तान् (muktān) - having been released; पार्थान् (pārthān) - Pārthas (sons of Pṛthā/Kuntī, i.e., the Pāṇḍavas;) पञ्च (pañca) - five; कुन्त्या (kuntyā) - with Kuntī; समेतान् (sametān) - joined, together; युक्तं (yuktaṁ) - associated; च (ca) - and; एषाम् (eṣām) - of them; विदुरम् (viduram) - Vidura; स्वार्थसिद्ध्यै (svārtha-siddhyai) - for (their) own purpose's accomplishment; तदा (tadā) - then; न (na) - not; अशंसे (aśaṁse) - did I expect; विजयाय (vijayāya) - for victory; संजय (sañjaya) - O Sañjaya;]

(When I heard that the Pārthas—five, together with Kuntī—had escaped from the house of lac, and Vidura was associated with them for the accomplishment of their own purpose, then, O Sañjaya, I did not expect victory.)

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॥

yadā'śrauṣaṃ draupadīṃ raṅgamadhye lakṣyaṃ bhittvā nirjitāmarjunena। śūrānpāñcālānpāṇḍaveyāṃśca yuktāṃstadā nāśaṃse vijayāya saṃjaya॥ 152॥

[यदा (yadā) - when; अश्रौषम् (aśrauṣam) - I heard; द्रौपदीम् (draupadīm) - Draupadī; रङ्गमध्ये (raṅgamadhye) - in the midst of the arena; लक्ष्यम् (lakṣyam) - the target; भित्त्वा (bhittvā) - having pierced; निर्जिताम् (nirjitām) - won; अर्जुनेन (arjunena) - by Arjuna; शूरान् (śūrān) - heroes; पञ्चालन् (pāñcālān) - the Pāñcālas; पाण्डवेयान् (pāṇḍaveyān) - the sons of Pāṇḍu; च (ca) - and; युक्तान् (yuktān) - united (with her); तदा (tadā) - then; न (na) - not; अशंसे (aśaṃse) - I hoped; विजयाय (vijayāya) - for victory; सञ्जय (sañjaya) - O Sañjaya;]

(When I heard Draupadī, in the midst of the arena, having been won by Arjuna after piercing the target, united with the heroic Pāñcālas and the sons of Pāṇḍu, then I did not hope for victory, O Sañjaya.)

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॥

yadā'śrauṣaṁ māgadhānāṁ variṣṭhaṁ jarāsandhaṁ kṣvadhye jvalantam। dorbhyāṁ hataṁ bhīmasenena gatvā tadā nāśaṁse vijayāya saṁjaya॥ 153॥

[यदा (yadā) - when; अश्रोषम् (aśrauṣam) - I heard; मागधानाम् (māgadhānām) - of the Māgadhas; वरिष्ठम् (variṣṭham) - the best; जरासन्धम् (jarāsandham) - Jarāsandha; क्ष्वध्ये (kṣvadhye) - in meal-time; ज्वलन्तम् (jvalantam) - burning; दोर्-भ्याम् (dor-bhyām) - by (his) two arms; हतम् (hatam) - slain; भीमसेनेन (bhīmasenena) - by Bhīmasena; गत्वा (gatvā) - having gone; तदा (tadā) - then; नाशंसे (nāśaṁse) - I did not hope; विजयाय (vijayāya) - for victory; सञ्जय (sañjaya) - O Sañjaya;]

(When I heard that the best of the Māgadhas, Jarāsandha, burning during the meal-time, was slain by (his) two arms by Bhīmasena, having gone, then I did not hope for victory, O Sañjaya.)

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॥

yadā'śrauṣaṁ digjaye pāṇḍuputrair vaśīkṛtān bhūmipālān prasahya। mahākratuṁ rājasūyaṁ kṛtaṁ ca tadā nāśaṁse vijayāya sañjaya॥ 154॥

[यदा (yadā) - when; अश्रौषम् (aśrauṣam) - I heard; दिग्जये (digjaye) - in the conquest of directions; पाण्डुपुत्रैः (pāṇḍuputraiḥ) - by the sons of Pāṇḍu; वशीकृतान् (vaśīkṛtān) - subdued; भूमिपालान् (bhūmipālān) - kings; प्रसह्य (prasabya) - by overpowering; महाक्रतुम् (mahākratum) - great sacrifice; राजसूयम् (rājasūyam) - Rājasūya (royal consecration); कृतम् (kṛtam) - performed; च (ca) - and; तदा (tadā) - then; न (na) - not; अशंसे (aśaṁse) - I anticipated; विजयाय (vijayāya) - for victory; सञ्जय (sañjaya) - O Sañjaya;]

(When I heard, in the conquest of directions, by the sons of Pāṇḍu, kings subdued by overpowering, and the great sacrifice, Rājasūya, performed, then I did not anticipate for victory, O Sañjaya.)

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॥

yadā'śrauṣaṃ vāsasāṃ tatra rāśiṃ samākṣipatkitavo mandabuddhiḥ। duḥśāsano gatavānnaivaṃ cāntaṃ tadā nāśaṃse vijayāya saṃjaya॥ 156॥

[यदा (yadā) - when; अश्रौषम् (aśrauṣam) - I heard; वाससाम् (vāsasām) - of garments; तत्र (tatra) - there; राशिम् (rāśim) - heap; समाक्षिपत् (samākṣipat) - scattered; कितवः (kitavaḥ) - the gambler; मन्दबुद्धिः (mandabuddhiḥ) - dull-minded; दुःशासनः (duḥśāsanaḥ) - Duḥśāsana; गतवान् (gatavān) - had gone; न (na) - not; एवम् (evam) - thus; च (ca) - and; अन्तम् (antam) - end; तदा (tadā) - then; नाशंसे (nāśaṃse) - I hoped; विजयाय (vijayāya) - for victory; सञ्जय (saṃjaya) - O Saṃjaya;]

(When I heard the dull-minded gambler, Duḥśāsana, had scattered there a heap of garments and had gone, not thus to the end, then I did not hope for victory, O Saṃjaya.)

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॥

yadā'śroṣaṁ kālakeyās tataste paulomāno varadānāc ca dṛptāḥ। devair ajeyā nirjitāś cārjunena tadā nāśaṁse vijayāya sañjaya॥ 162॥

[यदा (yadā) - when; अश्रोषम् (aśroṣam) - I heard; कालकेयाः (kālakeyāḥ) - the Kālakeyas; ततः (tataḥ) - then; ते (te) - they; पौलोमानाः (paulomānāḥ) - the Paulomas; वरदानात् (varadānāt) - from (a) boon; च (ca) - and; दृप्ताः (dṛptāḥ) - arrogant; देवैः (devaiḥ) - by the gods; अजेयाः (ajeyāḥ) - invincible; निर्जिताः (nirjitāḥ) - defeated; च (ca) - and; अर्जुनेन (arjunena) - by Arjuna; तदा (tadā) - then; न (na) - not; अशंसे (aśaṁse) - (did) I expect; विजयाय (vijayāya) - for victory; सञ्जय (sañjaya) - O Sañjaya;]

(When I heard the Kālakeyas, then those Paulomas, grown arrogant from the boon, invincible by the gods, defeated by Arjuna, then I did not expect for victory, O Sañjaya.)

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॥

yadā'śrauṣam asurāṇāṃ vadhārthe kirīṭinaṃ yāntam amitrakarśanam। kṛtārthaṃ cāpy āgataṃ śakralokāt tadā nāśaṃse vijayāya saṃjaya॥ 163॥

[यदा (yadā) (yadā) - when; अश्रौषम् (aśrauṣam) (aśrauṣam) - I heard; असुराणां (asurāṇām) (asurāṇām) - of the asuras; वधार्थे (vadhārthe) (vadhārthe) - for the sake of destruction; किरीटिनं (kirīṭinam) (kirīṭinam) - the one with a crown; यान्तम् (yāntam) (yāntam) - going; अमित्रकर्शनम् (amitrakarśanam) (amitrakarśanam) - tormentor of foes; कृतार्थम् (kṛtārtham) (kṛtārtham) - one whose purpose is accomplished; च (ca) (ca) - and; अपि (api) (api) - also; आगतं (āgatam) (āgatam) - having come; शक्रलोकात् (śakralokāt) (śakralokāt) - from Indra’s world; तदा (tadā) (tadā) - then; नाशंसे (nāśaṃse) (nāśaṃse) - I did not hope; विजयाय (vijayāya) (vijayāya) - for victory; संजय (saṃjaya) (saṃjaya) - O Saṃjaya;]

(When I heard the one with a crown, the tormentor of foes, going for the destruction of the asuras, and also (him) whose purpose was accomplished, having come from Indra’s world, then, O Saṃjaya, I did not hope for victory.)

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॥

yadā'śrauṣaṃ na vidur-māmakās-tān pracchanna-rūpān-vasataḥ pāṇḍaveyān। virāṭa-rāṣṭre saha kṛṣṇayā ca tadā nāśaṃse vijayāya saṃjaya॥ 167॥

[यदा (yadā) (yadā) - when; अश्रोषम् (aśrauṣam) (aśrauṣam) - I heard; न (na) (na) - not; विदुः (viduḥ) (viduḥ) - knew; मामकाः (māmakāḥ) (māmakāḥ) - my (people); तान् (tān) (tān) - them; प्रच्छन्नरूपान् (pracchanna-rūpān) (pracchanna-rūpān) - in disguised forms; वसतः (vasataḥ) (vasataḥ) - dwelling; पाण्डवेयान् (pāṇḍaveyān) (pāṇḍaveyān) - the sons of Pāṇḍu; विराटराष्ट्रे (virāṭa-rāṣṭre) (virāṭa-rāṣṭre) - in the kingdom of Virāṭa; सह (saha) (saha) - with; कृष्णया (kṛṣṇayā) (kṛṣṇayā) - Kṛṣṇā (i.e. Draupadī); च (ca) (ca) - and; तदा (tadā) (tadā) - then; नाशंसे (nāśaṃse) (nāśaṃse) - did not hope; विजयाय (vijayāya) (vijayāya) - for victory; संजय (saṃjaya) (saṃjaya) - O Saṃjaya;]

(When I heard my people did not know them, the sons of Pāṇḍu dwelling in disguise in the kingdom of Virāṭa with Kṛṣṇā, then I did not hope for victory, O Saṃjaya.)

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॥

yadā'śrauṣaṃ lokahitāya kṛṣṇaṃ śamārthinam-upayātaṃ kurūṇām। śamaṃ kurvāṇam-akṛtārthaṃ ca yātaṃ tadā nāśaṃse vijayāya saṃjaya॥ 173॥

[यदा (yadā) - when; अश्रौषम् (aśrauṣam) - I heard; लोकहिताय (lokahitāya) - for the welfare of the people; कृष्णम् (kṛṣṇam) - Kṛṣṇa; शम-अर्थिनम् (śama-arthinam) - one seeking peace; उपयातम् (upayātam) - who had come; कुरूणाम् (kurūṇām) - of the Kurus; शमम् (śamam) - peace; कुर्वाणम् (kurvāṇam) - performing; अकृत-अर्थम् (akṛta-artham) - not accomplished in purpose; च (ca) - and; यातम् (yātam) - departed; तदा (tadā) - then; न (na) - not; अशंसे (aśaṃse) - I hoped; विजयाय (vijayāya) - for victory; संजय (saṃjaya) - O Saṃjaya;]

(When I heard that Kṛṣṇa, for the welfare of the people, who was seeking peace, had come to the Kurus, performing peace, not accomplished in (his) purpose, and departed, then I did not hope for victory, O Saṃjaya.)

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॥

yadā'śrauṣaṁ cāpageyena saṅkhye svayaṁ mṛtyuṁ vihitaṁ dhārmikeṇa। tac cākārṣuḥ pāṇḍaveyāḥ prahṛṣṭās tadā nāśaṁse vijayāya sañjaya॥ 181॥

[यदा (yadā) - when; अश्रौषम् (aśrauṣam) - I heard; च (ca) - and; आपगेयेन (āpageyena) - by the son of Āpagā (name for Bhīṣma); सङ्ख्ये (saṅkhye) - in battle; स्वयम् (svayam) - himself; मृत्युम् (mṛtyum) - death; विहितम् (vihitam) - appointed; धार्मिकेण (dhārmikeṇa) - by the righteous one; तत् (tat) - that; च (ca) - and; अकार्षुः (akārṣuḥ) - did; पाण्डवेयाः (pāṇḍaveyāḥ) - the sons of Pāṇḍu; प्रहृष्टाः (prahṛṣṭāḥ) - joyful; तदा (tadā) - then; न (na) - not; अशंसे (aśaṁse) - I hoped; विजयाय (vijayāya) - for victory; संजय (sañjaya) - O Sañjaya;]

(When I heard, by the son of Āpagā, in battle, his own death appointed, by the righteous one, that, and did, the sons of Pāṇḍu, joyful, then, not, I hoped, for victory, O Sañjaya.)

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॥

yadā'śrauṣaṃ bhīmasenena pītaṃ raktaṃ bhrāturyudhi duḥśāsanasya। nivāritaṃ nānyatamena bhīmaṃ tadā nāśaṃse vijayāya saṃjaya॥ 202॥

[यदा (yadā) (yadā) - when; अश्रौषम् (aśrauṣam) (aśrauṣam) - I heard; भीमसेनेन (bhīmasenena) (bhīmasenena) - by Bhīmasena; पीतम् (pītam) (pītam) - drunk; रक्तम् (raktam) (raktam) - blood; भ्रातुः (bhrātuḥ) (bhrātuḥ) - of the brother; युधि (yudhi) (yudhi) - in battle; दुःशासनस्य (duḥśāsanasya) (duḥśāsanasya) - of Duḥśāsana; निवारितम् (nivāritam) (nivāritam) - held back; न (na) (na) - not; अन्यतमेन (anyatamena) (anyatamena) - by anyone else; भीमम् (bhīmam) (bhīmam) - Bhīma; तदा (tadā) (tadā) - then; नाशंसे (nāśaṃse) (nāśaṃse) - I did not expect; विजयाय (vijayāya) (vijayāya) - for victory; संजय (saṃjaya) (saṃjaya) - O Saṃjaya;]

(When I heard Bhīmasena drank the blood of his brother Duḥśāsana on the battlefield, Bhīma not being held back by any other, then I did not expect victory, O Saṃjaya.)

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॥

ityevaṃ putraśokārtaṃ dhṛtarāṣṭraṃ janeśvaram। āśvāsya svastham akarot sūto gāvalgaṇis tadā॥ 250॥

[इति एवम् (iti evam) - thus; in this way; पुत्रशोक-आर्तम् (putraśoka-ārtam) - afflicted with grief for (his) son; धृतराष्ट्रम् (dhṛtarāṣṭram) - Dhritarashtra; जन-ईश्वरम् (jana-īśvaram) - lord of men; आश्वास्य (āśvāsya) - having consoled (him); स्वस्थम् (svastham) - calm; composed; अकरोत् (akarot) - made; caused; सूतः (sūtaḥ) - the charioteer; गावल्गणिः (gāvalgaṇiḥ) - Gāvalgaṇi (proper name); तदा (tadā) - then;]

(Thus, the charioteer Gāvalgaṇi, having consoled Dhritarashtra, lord of men, afflicted with grief for his son, then made (him) calm.)

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

em. en. datta-saṃskaraṇasya pāṭhabhedāḥ

[एम्. (em.) - M.; एन्. (en.) - N.; दत्त-संस्करणस्य (datta-saṃskaraṇasya) - of the Datta edition; पाठभेदाः (pāṭhabhedāḥ) - textual variants;]

(M. N. of the Datta edition textual variants;)

Textual variants in the M. N. Datta edition.

पराशरात्मजो विद्वान्ब्रह्मर्षिः संशितव्रतः। तदाख्यानवरिष्ठं स कृत्वा द्वैपायनः प्रभुः॥ ५५॥

parāśarātmajo vidvān brahmarṣiḥ saṃśitavrataḥ। tadākhyānavariṣṭhaṃ sa kṛtvā dvaipāyanaḥ prabhuḥ॥ 55॥

[पराशरात्मजः (parāśarātmajaḥ) (parāśarātmajaḥ) - son of Parāśara; विद्वान् (vidvān) (vidvān) - wise; ब्रह्मर्षिः (brahmarṣiḥ) (brahmarṣiḥ) - seer of Brahman; संशितव्रतः (saṃśitavrataḥ) (saṃśitavrataḥ) - firm in vows; तत्-अाख्यान-वरिष्ठम् (tad-ākhyāna-variṣṭham) (tad-ākhyāna-variṣṭham) - that tale most excellent; सः (saḥ) (saḥ) - he; कृत्वा (kṛtvā) (kṛtvā) - having composed; द्वैपायनः (dvaipāyanaḥ) (dvaipāyanaḥ) - Vyāsa; प्रभुः (prabhuḥ) (prabhuḥ) - the master;]

(The son of Parāśara, wise, a seer of Brahman, firm in vows, having composed that most excellent tale, Vyāsa, the master.)

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॥

kṣattuḥ prajñāṁ dhṛtiṁ kuntyāḥ samyag dvaipāyano 'bravīt। vāsudevasya māhātmyaṁ pāṇḍavānāṁ ca satyatām। durvṛttaṁ dhārtarāṣṭrāṇām uktavān bhagavān ṛṣiḥ। idaṁ śatasahasraṁ tu ślokānāṁ puṇyakarmaṇām॥ 100॥

[क्षत्तुः (kṣattuḥ) - of the adviser (Vidura); प्रज्ञां (prajñām) - wisdom; धृतिं (dhṛtim) - steadfastness; कुन्त्याः (kuntyāḥ) - of Kuntī; सम्यक् (samyak) - truly; द्वैपायनः (dvaipāyanaḥ) - Vyāsa (son of Dvaipāyana); अब्रवीत् (abravīt) - said; वासुदेवस्य (vāsudevasya) - of Vāsudeva (Kṛṣṇa); माहात्म्यम् (māhātmyam) - majesty; पाण्डवानाम् (pāṇḍavānām) - of the Pāṇḍavas; च (ca) - and; सत्यताम् (satyatām) - truthfulness; दुर्वृत्तम् (durvṛttam) - wicked conduct; धार्तराष्ट्राणाम् (dhārtarāṣṭrāṇām) - of the sons of Dhṛtarāṣṭra; उक्तवान् (uktavān) - has spoken; भगवान् (bhagavān) - the venerable sage; ऋषिः (ṛṣiḥ) - rishi; इदं (idaṁ) - this; शतसहस्रं (śatasahasram) - a hundred thousand; तु (tu) - indeed; श्लोकानाम् (ślokānām) - of verses; पुण्यकर्मणाम् (puṇyakarmaṇām) - of auspicious deeds;]

(Vyāsa truly spoke the wisdom of Vidura, the steadfastness of Kuntī, the majesty of Vāsudeva, and the truthfulness of the Pāṇḍavas, as well as the wicked conduct of the sons of Dhṛtarāṣṭra, the venerable sage rishi has declared this hundred thousand of verses of auspicious deeds.)

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॥

upākhyānaiḥ saha jñeyam ādyaṃ bhāratam uttamam। caturviṃśati-sāhasrīṃ cakre bhārata-saṃhitām॥ 101॥

[उपाख्यानैः (upākhyānaiḥ) - with subsidiary stories; सह (saha) - together with; ज्ञेयम् (jñeyam) - to be understood; आद्यं (ādyaṃ) - first; भारतम् (bhāratam) - the Mahābhārata; उत्तमम् (uttamam) - excellent; चतुर्विंशतिसाहस्रीं (caturviṃśati-sāhasrīṃ) - of twenty-four thousand (verses); चक्रे (cakre) - (he) made; भारतसंहिताम् (bhārata-saṃhitām) - the Bhārata compilation;]

(With subsidiary stories together to be understood, the first excellent Mahābhārata; of twenty-four thousand (verses) (he) made the Bhārata compilation.)

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॥

tato'nyebhyo'nurūpebhyaḥ śiṣyebhyaḥ pradadau vibhuḥ। ṣaṣṭiṃ śatasahasrāṇi cakārānyāṃ sa saṃhitām॥ 104॥

[ततः (tataḥ) - then; अन्येभ्यः (anyebhyaḥ) - to others; अनुरूपेभ्यः (anurūpebhyaḥ) - to suitable; शिष्येभ्यः (śiṣyebhyaḥ) - to disciples; प्रददौ (pradadau) - gave; विभुः (vibhuḥ) - the lord; षष्टिं (ṣaṣṭim) - sixty; शतसहस्राणि (śatasahasrāṇi) - hundred thousand; चकार (cakāra) - made; अन्यां (anyām) - another; सङ्ग्रहम् (saṃhitām) - collection (Saṃhitā);]

(Then to other suitable disciples the lord gave; sixty hundred thousand made another collection (Saṃhitā).)

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॥

ekaṃ śatasahasraṃ tu mānuṣeṣu pratiṣṭhitam। nārado'śrāvayaddevānasito devalaḥ pitr̥̄n॥ 106॥

[एकम् (ekam) - one; शतसहस्रं (śatasahasram) - one hundred thousand; तु (tu) - but; मानुषेषु (mānuṣeṣu) - among men; प्रतिष्ठितम् (pratiṣṭhitam) - established; नारदः (nāradaḥ) - Nārada; अश्रावयत् (aśrāvayat) - caused to be heard; देवान् (devān) - the gods; असितः (asitaḥ) - Asita; देवलः (devalaḥ) - Devala; पितॄन् (pitr̥̄n) - the ancestors;]

(One hundred thousand (recitations), indeed, among men are established; Nārada caused the gods to hear, Asita, Devala (caused to hear) the ancestors.)

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॥

gandharvayakṣarakṣāṃsi śrāvayāmāsa vai śukaḥ। asmiṃstu mānuṣe loke vaiśampāyana uktavān। śiṣyo vyāsasya dharmātmā sarvavedavidāṃ varaḥ। ekaṃ śatasahasraṃ tu mayoktaṃ vai nibodhata॥ 107॥

[गन्धर्वयक्षरक्षांसि (gandharva-yakṣa-rakṣāṃsi) - gandharvas; yakṣas; rakṣasas; श्रावयामास (śrāvayāmāsa) - caused to be heard; वै (vai) - indeed; शुकः (śukaḥ) - Śuka; अस्मिन्तु (asmin tu) - but in this; मानुषे (mānuṣe) - human; लोके (loke) - world; वैशम्पायन (vaiśampāyana) - Vaiśampāyana; उक्तवान् (uktavān) - spoke; शिष्यः (śiṣyaḥ) - disciple; व्यासस्य (vyāsasya) - of Vyāsa; धर्मात्मा (dharmātmā) - righteous; सर्ववेदविदां (sarvavedavidām) - of all knowers of the Vedas; वरः (varaḥ) - the best; एकम् (ekam) - one; शतसहस्रम् (śatasahasram) - one hundred thousand; तु (tu) - but; मया (mayā) - by me; उक्तम् (uktam) - spoken; वै (vai) - indeed; निबोधत (nibodhata) - know; १०७ (107) - (107);]

(Śuka indeed caused the gandharvas, yakṣas, and rakṣasas to hear; but in this human world, Vaiśampāyana spoke. Disciple of Vyāsa, righteous, the best of all knowers of the Vedas. One hundred thousand (verses), but by me indeed spoken, know.)

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॥

taṃ tathā vāadinaṃ dīnaṃ vilapantaṃ mahīpatim। niḥśvasantaṃ yathā nāgaṃ muhyamānaṃ punaḥ punaḥ॥ 219॥

[तं (taṃ) - him; तथा (tathā) - thus; वादिनं (vādinam) - speaking; दीनं (dīnam) - distressed; विलपन्तं (vilapantam) - lamenting; महीपतिम् (mahīpatim) - king; निःश्वसन्तं (niḥśvasantam) - sighing; यथा (yathā) - like; नागं (nāgam) - serpent; मुह्यमानं (muhyamānam) - perplexed; पुनः पुनः (punaḥ punaḥ) - again and again;]

(Him thus speaking, distressed, lamenting, the king, sighing like a serpent, perplexed again and again.)

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॥

rāmaṁ dāśarathiṁ caiva śaśabinduṁ bhagīratham। kṛtavīryaṁ mahābhāgaṁ tathaiva janamejayam॥ 226॥

[रामं (rāmaṁ) - Rama; दाशरथिं (dāśarathiṁ) - son of Dasharatha; च (ca) - and; एव (eva) - indeed; शशबिन्दुं (śaśabinduṁ) - Shashabindu; भगीरथम् (bhagīratham) - Bhagiratha; कृतवीर्यं (kṛtavīryaṁ) - Kritavirya; महाभागं (mahābhāgaṁ) - very fortunate; तथैव (tathaiva) - likewise; जनमेजयम् (janamejayam) - Janamejaya;]

(Rama, the son of Dasharatha, and indeed Shashabindu, Bhagiratha, Kritavirya, the very fortunate one, likewise Janamejaya.)

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॥

āraṇyakaṃ ca vedeibhya oṣadhibhyo'mṛtaṃ yathā। hradānām udadhiḥ śreṣṭho gaur variṣṭhā catuṣpadām॥ 263॥

[आरण्यकं (āraṇyakaṃ) - the Āraṇyaka portion (of the Veda); च (ca) - and; वेदेभ्यः (vedebhyaḥ) - from the Vedas; ओषधिभ्यः (oṣadhibhyaḥ) - from the herbs; अमृतं (amṛtam) - nectar; immortality; यथा (yathā) - just as; ह्रदानाम् (hradānām) - of lakes; उदधिः (udadhiḥ) - the ocean; श्रेष्ठः (śreṣṭhaḥ) - the best; गौः (gauḥ) - the cow; वरिष्ठा (variṣṭhā) - the most excellent; चतुष्पदाम् (catuṣpadām) - among four-footed beings;]

(The Āraṇyaka, from the Vedas, just as nectar from the herbs; among lakes, the ocean is best, the cow is the most excellent among four-footed beings.)

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॥

purā kila suraiḥ sarvaiḥ sametya tulayā dhṛtam। caturbhyaḥ sarahasyebhyo vedebhyo hyadhikaṃ yadā॥ 270॥

[पुरा (purā) - formerly; किल (kila) - indeed; सुरैः (suraiḥ) - by the gods; सर्वैः (sarvaiḥ) - by all; समेत्य (sametya) - having assembled; तुलया (tulayā) - with a balance; धृतम् (dhṛtam) - weighed; चतुर्भ्यः (caturbhyaḥ) - than the four; सरहस्येभ्यः (sarahasyebhyaḥ) - full of secrets; वेदेभ्यः (vedebhyaḥ) - to the Vedas; हि (hi) - indeed; अधिकम् (adhikam) - more; यदा (yadā) - when;]

(Formerly indeed by all the gods, having assembled, with a balance weighed; when more indeed than the four Vedas full of secrets.)

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॥

tadāprabhṛti loke'smin mahābhāratam ucyate। mahattve ca gurutve ca dhriyamāṇaṃ yato'dhikam॥ 270॥

[तदा-प्रभृति (tadā-prabhṛti) - from that time onwards; लोकेऽस्मिन् (loke'smin) - in this world; महाभारतम् (mahābhāratam) - the Mahābhārata; उच्यते (ucyate) - is called; महत्त्वे (mahattve) - in greatness; च (ca) - and; गुरुत्वे (gurutve) - in weightiness; च (ca) - and; ध्रियमाणम् (dhriyamāṇam) - being held; यतः (yataḥ) - because; अधिकम् (adhikam) - more; ॥ (॥) - ;]

(From that time onwards, in this world, the Mahābhārata is called; because, being held in greatness and in weightiness, it is more.)

From that time onwards, in this world, it is called the Mahābhārata, because it is considered greater in magnitude and weightiness. (270)