01.001 Variances
samālocanātmaka-saṃskaraṇa-gatāḥ pāṭha-bhedāḥ
Textual variants pertaining to the critical edition.
jayati parāśarasūnuḥ satyavatī-hṛdaya-nandano vyāsaḥ। yasyāsya-kamala-kośe vāṅmaya-mṛtam pibati lokaḥ॥
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.
dharmadṛḍhabaddhamūlo vedaskandhaḥ purāṇaśākhāḍhyaḥ । kratakusumo mokṣaphalo jayati kalpadrumo viṣṇuḥ ॥
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.
pitāmahādyaṃ pravadanti ṣaṣṭhaṃ maharṣim akṣayyavibhūtiyuktam । nārāyaṇasyāṃśajam eka-putraṃ dvaipāyanaṃ veda-nidhiṃ namāmi ॥
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.
pārāśaryavacas-sarojam amalaṃ gītārtha-gandhotkaṭaṃ nānā-khyānakakesaraṃ harikathāsaṃbodhanābodhitam । loke sajjana-ṣaṭpadair aharahaḥ pepīyamānaṃ mudā bhūyād bhārata-paṅkajaṃ kali-mala-pradhvaṃsi naḥ śreyase ॥
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.
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 ॥
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.
vyāsaṃ vasiṣṭhanaptāraṃ śakteḥ pautramakalmaṣam । parāśarātmajaṃ vande śukatātaṃ taponidhim ॥
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.
acaturvadano brahmā dvibāhuraparo hariḥ । abhālalocanaḥ śaṁbhurbhagavān bādarāyaṇaḥ ॥
Brahmā was not four-faced, Hari was of only two arms, Śaṁbhu was without a forehead eye — such was Lord Bādarāyaṇa.
vyāsāya viṣṇurūpāya vyāsarūpāya viṣṇave । namo vai brahmanidhaye vāsiṣṭhāya namo namaḥ ॥
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.
abhraśyāmaḥ piṅgajaṭābaddhakalāpaḥ prāṃśurdaṇḍī kṛṣṇamṛgatvakparidhānaḥ ।
Cloud-dark in complexion, with matted locks of tawny hair, tall, staff in hand, clad in black antelope skin.
sākṣāllokānpāvayamānaḥ kavimukhyaḥ pārāśaryaḥ parvasu rūpaṃ vivṛṇotu ॥
May the son of Parāśara, chief among poets, who directly purifies the worlds, reveal his form in the sections (of this work).
aśubhāni nirācaṣṭe tanoti śubhasantatim । smṛtamātreṇa yaḥ puṃsāṃ brahma tanmaṅgalaṃ viduḥ ॥
They know that Brahman, whose mere remembrance removes inauspicious things and spreads auspiciousness among men, to be auspicious.
dharmaḥ vivardhati yudhiṣṭhirakīrtanena pāpaṃ praṇaśyati vṛkodarakīrtanena ।
Righteousness increases by praising Yudhiṣṭhira, and sin is destroyed by praising Vṛkodara (Bhīma).
śatrur vinaśyati dhanañjayakīrtanena mādrīsutau kathayatāṁ na bhavanti rogāḥ ॥
The enemy is destroyed by praising Dhanañjaya; no diseases arise for those who recite about the two sons of Mādrī.
sarasvatīpadaṃ vande śriyaḥ patimumāpatim । tviṣāṃ patiṃ gaṇapatiṃ bṛhaspatimukhānṛṣīn ॥
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.
nārāyaṇaṁ suraguruṁ jagadekanāthaṁ bhaktapriyaṁ sakalalokanamaskṛtaṁ ca ।
Nārāyaṇa, the preceptor of the gods, the sole lord of the world, dear to devotees, and revered by all beings.
traiguṇyavarjitam ajaṃ vibhum ādyaṃ īśaṃ vande bhavaghnam asura-asura-siddha-vandyam ॥
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.
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 ।
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).
evaṁ pṛṣṭo'bravītsamyagyathāvallomaharṣaṇiḥ । vākyaṁ vacanasaṁpannasteṣāṁ tu caritāśrayam । tasminsadasi vistīrṇe munīnāṁ bhāvitātmanām ।
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.
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 ॥
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.
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 ॥
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.
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 ॥
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.
evaṁ vai saṅgrahādhyāyaḥ pūrvameva maharṣiṇā । kramaṇaprastrairyuktaḥ kathaṁcidapyatīva hi । etadarthaṁ ca vihitaḥ saṅgraho'yaṁ yathāśrutaḥ । tacchrutvā sarvamākhyātaṁ loke jñāsyanti mānavāḥ ॥
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.
idaṁ śatasahasrākhyaṁ ślokānāṁ puṇyakarmaṇām । upākhyānaiḥ saha jñeyaṁ śrāvyaṁ bhāratam uttamam ॥
This supreme Bhārata, called the 'hundred-thousand (verses)', consisting of meritorious deeds and episodes, should be learned and heard.
ṣaṣṭiṁ śatasahasrāṇi cakārānyāṁ saṁ saṁhitām । triṁśacchatasahasraṁ ca devaloke pratiṣṭhitam । pitrye pañcadaśa proktaṁ rakṣoyakṣe caturdaśa । ekaṁ śatasahasraṁ tu mānuṣeṣu pratiṣṭhitam ॥
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.
asmiṁstu mānuṣe loke vaiśaṁpāyana uktavān । śiṣyo vyāsasya dharmātmā sarvavedavidāṁ varaḥ । ekaṁ śatasahasraṁ tu mayoktaṁ vai nibodhata ॥
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).
vaiśaṁpāyana-viprarṣiḥ śrāvayāmāsa pārthivam । pārīkṣitaṁ mahā-bāhuṁ nṛpaṁ tu janamejayam ॥
The sage Vaiśaṁpāyana recited to King Janamejaya, the powerful-armed son of Parīkṣit.
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 ॥
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.
teṣu jāteṣu sarveṣu pāṇḍaveṣu mahātmasu । mādryā tu saha saṅgamya ṛṣiśāpaprabhāvataḥ । mṛtaḥ pāṇḍurmahāpuṇye śataśṛṅge mahāgirau ॥
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.
vicitrāṇi ca vāsāṃsi prāvāra-āvaraṇāni ca । kambalājinaratnāni rāṅkavāstaraṇāni ca ॥
Variegated clothes, blankets and coverings, woolen blankets, animal-skin covers, gems, and coarse bedspreads.
yadāśrauṣaṃ jātuṣād veśmanas tān muktān pārthān pañca kuntyā sametān । yuktaṃ caiṣāṃ viduraṃ svārthasiddhyai tadā nāśaṃse vijayāya 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.
yadāśrauṣaṃ draupadīṃ raṅgamadhye lakṣyaṃ bhittvā nirjitāmarjunena । śūrānpāñcālānpāṇḍaveyāṃśca yuktān tadā nāśaṃse vijayāya saṃjaya ॥
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.
yadā’śrauṣaṃ māgadhānāṃ variṣṭhaṃ jarāsandhaṃ kṣatramadhye jvalantam । dorbhyāṃ hataṃ bhīmasenena gatvā tadā nāśaṃse vijayāya 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.
yadāśrauṣaṁ digjaye pāṇḍuputrair vaśīkṛtān bhūmipālān prasahya । mahākratuṁ rājasūyaṁ kṛtaṁ ca tadā nāśaṁse vijayāya saṁjaya ॥
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.
yadā śrauṣaṃ sarvaviśvasya sāraṃ śriyā rājñe nirmitāṃ tāṃ mayena । gadāṃ caiva bhīmasenāya dattāṃ tadā nāśaṃse vijayāya saṃjaya ॥
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.
yadā-āśrauṣam vāsasām tatra rāśim samākṣipat kitavo manda-buddhiḥ । duḥśāsanaḥ gatavān na eva ca antam tadā nā aśaṁse vijayāya saṁjaya ॥
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.
yadāśrauṣaṃ draupadīṃ tāṃ bruvāṇāṃ pravrajyāyām aśrukaṇṭhīṃ rudantīm । patyau yuktāṃ nātra vastuṃ hi dharmas tadā nāśaṃse vijayāya 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.
yadāśrauṣaṃ vanavāsenā pārthān samāgatān maharṣibhiḥ purāṇaiḥ । upāsyamānān sagaṇair jātasakhyān tadā nāśaṃse vijayāya 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.
yadāśrauṣaṁ kālakeyās tataste paulomāno varadānāc ca dṛptāḥ । devair ajeyā nirjitāś cārjunena tadā nāśaṁse vijayāya 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.
yadā āśrauṣam asurāṇām vadhārthe kirīṭinam yāntam amitrakarṣaṇam । kṛtārtham ca api āgatam śakralokāt tadā nā aśaṁse vijayāya sañjaya ॥
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.
yadā āśrauṣam tīrthayātrā-pravṛttaṃ pāṇḍoḥ sutaṃ sahitaṃ romaśena । tasmāc chrutaṃ cārjunasya astralābhaṃ tadā nāśaṃse vijayāya 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.
yadā-āśrauṣam draupadīṃ saindhavena nānītāṃ mokṣitāṃ ca-arjunena । jayadrathaṃ mokṣitaṃ jīvaśeṣaṃ tadā nāśaṃse vijayāya 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.
yadā aśrauṣam na vidur māmakās tān pracchannarūpān vasataḥ pāṇḍaveyān । virāṭarāṣṭre saha kṛṣṇayā ca tadā nāśaṃse vijayāya 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.
yadāśrauṣaṃ tān athājñātavāse tv apaśyamānān vividhair upāyaiḥ। dakṣān pārthān me sutair agnikalpāṃs tadā nāśaṃse vijayāya saṃjaya॥
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.
yadā-āśrauṣam kīcakānām variṣṭham niṣūditam bhrātuḥ-śatena sārdham । draupady-arthē bhīmasenena saṅkhye tadā nāśaṁse vijayāya 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.
yadā śrauṣaṁ vasataḥ pāṇḍuputrān adṛśyamānān vividhair upāyaiḥ । dakṣān pārthān bhīmasenena saṁkhye tadā nāśaṁse vijayāya saṁjaya ॥
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.
yadāśrauṣaṁ bhīmasenena pītaṁ raktaṁ bhrātur-yudhi duḥśāsanasya । nivāritaṁ nānyatamena bhīmaṁ tadā nāśaṁse vijayāya 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.
yadāśrauṣaṃ bhīmakarmāṇamugraṃ raṇe bhīmaṃ śoṇitaṃ pītavantam । bhittvā vakṣo yuvarājasya sūta tadā nāśaṃse vijayāya 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.
sañjīvayāmīti hareḥ pratijñāṁ tadā nāśaṁse vijayāya sañjaya ॥
If I do not revive him, as is Hari's promise, then I do not expect victory, O Sañjaya.
buddhvā cāhaṃ buddhihīno'dya sūta saṃtapye'haṃ putrapautraiś ca hīnaḥ । sañcintayann adhya vihīnabuddhiḥ kartavyatāṃ nābhijānāmi sūta ॥
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.
kālābhipannā samitir mahātmanāṃ niṣūditā hetur āsīt suto me ।
The assembly of great souls was destroyed by the force of time; the cause of this was my son.
kālaḥ supteṣu jāgarti kālo hi duratikramaḥ ।
Time stays awake while others sleep; time is indeed hard to surpass.
sañjaya uvāca ।
Sañjaya said.
atītānāgatatvaṃ ca vartamāne'styathā budhāḥ । nānuśocanti rājendra kālo hi jagadantakaḥ ॥
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.
evam uktvā ca rājānaṃ saṃjayo virarāma ha । dhṛtarāṣṭro’pi tac chrutvā dhṛtim eva samāśrayat । dvaipāyanamatam iti matvā sa prājñasattamaḥ ॥
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.
bhārataṁ bhānumān indur na yadi na syur amī trayaḥ । ajñāna-timira-andhasya kāvasthā jagato bhavet ॥
If India, the Sun, and the Moon did not exist, what would be the condition of a world blinded by the darkness of ignorance?
matimanthānamāvidhya yena vedamahārṇavāt । jagaddhitāya janito mahābhāratacandramāḥ ॥
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.
caturbhyaḥ sarahasyebhyo vedebhyo hy adhikaṁ yadā । tadā prabhṛti loke'smin mahābhāratam ucyate ।
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.
kumbhaghoṇasaṃskaraṇe atiriktaślokāḥ:
Extra verses in the Kumbhaghoṇa edition:
nārāyaṇaṃ suraguruṃ jagadekanāthaṃ' bhaktapriyaṃ sakalalokanamaskṛtaṃ ca. traiguṇyavarjitamajaṃ vibhumādyamīśaṃ vande bhavaghanamamarāsurasiddhavandyam'॥ 1-1-2
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)
namo dharmāya mahate namaḥ kṛṣṇāya vedhase। brāhmaṇebhyo namaskṛtya dharmān vakṣyāmi śāśvatān'॥ 1-1-3
Saluting Dharma the great, and Kṛṣṇa the creator, and after paying respects to the Brāhmaṇas, I will expound the eternal dharmas. (1-1-3)
veda vaiyāsikīḥ sarvāḥ kathā dharmāryai-saṁhitāḥ। vakṣyāmi vo dvija-śreṣṭhāḥ śṛṇvantv-adya tapo-dhanāḥ 1-1-8
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)
evaṃ pṛṣṭo'bravītsamyagyathāvadraumahaṛṣaṇiḥ। vākyaṃ vacanasaṃpannasteṣāṃ ca caritāśrayam॥ 1-1-14
Thus, when he was asked, Romaharṣaṇa spoke appropriately and truly, uttering an eloquent speech based on their deeds. (1-1-14)
tasminsadasi vistīrṇe munīnāṃ bhāvitātmanām। 1-1-15
In that vast assembly of sages whose minds have been purified. (1-1-15)
namo bhagavate tasmai vyāsāyāmitatejase। yasya prasādād vakṣyāmi nārāyaṇakathām imām॥ 1-1-32
I offer reverence to that divine Vyāsa, of boundless splendor; by whose grace I shall relate this story of Nārāyaṇa. (1-1-32)
sarvāśramābhiśamanaṃ sarvatīrthāvagāhanam। na tathā phalada sūte nārāyaṇakathā yathā॥ 1-1-33
The narration of Nārāyaṇa yields greater results than even visiting all hermitages and bathing in all sacred waters. (1-1-33)
nāsti nārāyaṇasamaṁ na bhūtaṁ na bhaviṣyati. etena satyavākyena sarvārthānsādhayāmyaham'.॥ 1-1-34
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)
puṇye himavataḥ pāde medhye giriguhālaye। viśodhya dehaṃ dharmātmā darbhasaṃstaramāśritaḥ॥ 1-1-39
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)
śuciḥ saniyamo vyāsaḥ śāntātmā tapasi sthitaḥ bhāratasyaitihāsasya dharmeṇānvīkṣya tāṃ gatim॥ 1-1-40
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)
praviśya yogaṃ jñānena so'paśyatsarvamantataḥ॥ 1-1-41
He, having entered yoga by means of knowledge, saw all things within. (1-1-41)
idaṃ śatasahasraṃ tu ślokānāṃ puṇyakarmaṇām। upākhyānaiḥ saha jñeyaṃ śrāvyaṃ bhāratamuttamam॥ 1-1-77
This excellent Mahābhārata, consisting of one hundred thousand verses of meritorious deeds along with stories, is to be known and heard. (1-1-77)
tasyākhyānavariṣṭhasya kṛtvā dvaipāyanaḥ prabhuḥ। katham adhyāpayān iha śiṣyān ity anvacintayat॥ 1-1-80
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)
tasya tac cintitaṃ jñātvā ṛṣer dvaipāyanasya ca। tatrājagāma bhagavān brahmā loka-guruḥ svayam॥ 1-1-81
Having perceived that thought of Dvaipāyana, the sage, Brahmā, the Blessed One, teacher of the world, himself came there. (1-1-81)
prītyarthaṃ tasya caiva arṣeḥ lokānāṃ hita-kāmyayā। taṃ dṛṣṭvā vismitaḥ bhūtvā prāñjaliḥ praṇataḥ sthitaḥ॥ 1-1-82
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)
āsanaṁ kalpayāmāsa sarvair munigaṇair vṛtaḥ॥ 1-1-83
He arranged a seat, being surrounded by all the groups of sages. (1-1-83)
hiraṇyamarbham āsīnaṃ tasmiṃs tu paramāsane। parivṛtyāsanabhyāśe vāsaveyaḥ sthito'bhavat॥ 1-1-84
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)
anujñāto'tha kṛṣṇas tu brahmaṇā parameṣṭhinā। niṣasādāsanābhyāśe prīyamāṇaḥ śucismitaḥ॥ 1-1-85
Then, having been permitted by Brahmā Parameṣṭhin, Kṛṣṇa, being pleased and with a pure smile, sat down near the seat. (1-1-85)
uvāca sa mahātejā brahmāṇaṃ parameṣṭhinam। kṛtaṃ mayedaṃ bhagavan kāvyaṃ paramapūjitam॥ 1-1-86
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)
brahmanvedarahasya ca yaccānyatsthāpitaṃ mayā। sāṅgopaniṣadāṃ caiva vedānāṃ vistarakriyā॥ 1-1-87
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)
itihāsapurāpānām unmeṣaṃ nimiṣaṃ ca yat। bhūtaṃ bhavyaṃ bhaviṣyacca trividhaṃ kālasaṃjñitam॥ 1-1-88
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)
jarāmṛtyu-bhaya-vyādhi-bhāva-abhāva-viniścayaḥ। vividhasya ca dharmasya hyāśramāṇāṃ ca lakṣaṇam॥ 1-1-89
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)
cāturvarṇyavidhānaṃ ca purāṇānāṃ ca kṛtsnaśaḥ। tapaso brahmacaryasya pṛthivyāścandrasūryayoḥ॥ 1-1-90
(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)
grahanakṣatratārāṇāṃ pramāṇaṃ ca yugaiḥ saha। ṛco yajūṣi sāmani vedādhyātmaṃ tathaiva ca॥ 1-1-91
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)
nyāyaśikṣā cikitsā ca dānaṃ pāśupataṃ tathā। iti naikāśrayaṃ janma divyamānuṣasaṃjñitam॥ 1-1-92
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)
tīrthānāṃ caiva puṇyānāṃ deśānāṃ caiva kīrtanam। nadīnāṃ parvatānāṃ ca vanānāṃ sāgarasya ca॥ 1-1-93
Praise of sacred fords, holy places, regions, rivers, mountains, forests, and of the ocean. (1-1-93)
purāṇāṃ caiva divyānāṃ kalpānāṃ yuddhakauśalam, vākyajātiviśeṣāś ca lokayātrākramas ca yaḥ॥ 1-1-94
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)
yaccāpi sarvagaṃ vastu tac caiva pratipāditam। paraṃ na lekhakaḥ kaścid etasya bhuvi vidyate॥ 1-1-95
Even though the all-pervading entity has indeed been expounded, there is yet no author of this that exists on earth. (1-1-95)
brahmovāca। 1-1-96x
Brahmā said. (1-1-96x)
tapoviśiṣṭad api vai vasiṣṭhān munipuṅgavāt। manye śreṣṭhavyaṃ tvāṃ vai rahasyajñānavedanāt॥ 1-1-96
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)
janmaprabhṛti satyāṃ te vedmi gāṃ brahmavādinīm। tvayā ca kāvyam ity uktaṃ tasmāt kāvyaṃ bhaviṣyati॥ 1-1-97
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)
asya kāvyasya kavayo na samarthā viśeṣaṇe। viśeṣaṇe gṛhasthasya śeṣāstraya ivāśramāḥ॥ 1-1-98
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)
jaḍāndhabadhirōnmattam tamōbhūtaṁ jagad bhavet। yadi jñānahutāśēna tvayā nojjvaliyaṁ bhavet॥ 1-1-99
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)
tamasāndhasya lokasya veṣṭitasya svakarmabhiḥ। jñānāñjanaśalākābhirbuddhinetrotasavaḥ kṛtaḥ'॥ 1-1-100
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)
dharmārthakāmamokṣārthaiḥ samāsavyāsakīrtanaiḥ। tvayā bhāratasūryeṇa nṛṇāṃ vinihataṃ tamaḥ॥ 1-1-101
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)
purāṇapūrṇacandreṇa śrutijyotsnāprakāśinā। nṛṇāṃ kumudasaumyānāṃ kṛtaṃ buddhiprasādanam॥ 1-1-102
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)
itihāsapradīpena mohāvaraṇaghātinā। lokagarbhagṛhaṃ kṛtsnaṃ yathāvatsaṃprakāśitam॥ 1-1-103
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)
saṅgrahādhyāyabījo vai paulomāstīkamūlavān। saṁbhavaskandhavis tāraḥ sabhāparvaviṭaṅkavān॥ 1-1-104
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)
āraṇyaparvarūpāḍhyo virāṭodyogasāravān। bhīṣmaparvamahāśākho droṇaparvapālāśavān॥ 1-1-105
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)
karṇaparvasitaiḥ puṣpaiḥ śalyaparvasugandhibhiḥ। strīparvaiṣīkaviśrāmaḥ śāntiparvamahāphalaḥ॥ 1-1-106
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)
aśvamedhāmṛtasastvāśramasthānasaṃśrayaḥ। mausalāśrutisaṃkṣepaḥ śiṣṭadvijaniṣevitaḥ॥ 1-1-107
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)
sarveṣāṃ kavimukhyānām upajīvyo bhaviṣyati। parjanya iva bhūtānām akṣayaḥ bhāradrumaḥ॥ 1-1-108
He will be one whom all the chief poets depend upon; like Parjanya, an inexhaustible tree of bounty for all beings. (1-1-108)
kāvyasya lekhanārthāya gaṇeśaḥ smaryatāṃ mune। 1-1-109
O sage, Gaṇeśa may be remembered for the purpose of writing poetry. (1-1-109)
sautir uvāca। 1-1-110x
Sauti said. (1-1-110x)
evam-ābhāṣya taṃ brahmā jagāma svaṃ niveśanam। bhagavān sa jagat-sraṣṭā ṛṣidevagaṇaiḥ saha॥ 1-1-110
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)
tataḥ sasaṁmāra herambaṁ vyāsaḥ satyavatīsutaḥ॥ 1-1-111
Then Vyāsa, the son of Satyavatī, recalled Heramba. (1-1-111)
smṛtamātro gaṇeśāno bhaktacintitapūrakāḥ। tatrājagāma vighneśo vedavyāso yataḥ sthitaḥ॥ 1-1-112
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)
pūjitaś copaviṣṭaś ca vyāsenoktas tadānagha। lekhako bhāratas yāsya bhava tvaṃ gaṇanāyaka॥
Honored and seated, then Vyāsa addressed, "O sinless one, become the scribe of this Bhārata, O leader of the gaṇas."
mayaiva procayamānasya manasā kalpitasya ca॥ 1-1-113
Of that which is being uttered by me and of that which is conceived by the mind, (both are included). (1-1-113)
śrutvaitatprāha vighneśo yadi me lekhanī kṣaṇam। likhato nāvatiṣṭheta tadā syāṃ lekhako hyaham॥ 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)
vyāso'pyuvāca taṃ devam abuddhvā mā likha kvacit। omityuktvā gaṇeśo'pi babhūva kila lekhakaḥ॥ 1-1-115
Vyāsa also, not understanding that divine one, spoke: "Do not write anywhere." Having said "Om," Gaṇeśa too indeed became the scribe. (1-1-115)
grantha-granthiṃ tadā cakre munirgūḍhaṃ kutūhalāt। yasminpratijñayā prāha munirdvaipāyanastvidam॥ 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)
aṣṭau ślokasahasrāṇi aṣṭau ślokaśatāni ca। ahaṃ vedmi śuko vetti saṃjayo vetti vā na vā॥ 1-1-117
There are eight thousand verses and eight hundred verses; I know them, Śuka knows, and whether Sañjaya knows or not.
tac chlokakūṭam adyāpi grathitaṃ sudṛḍhaṃ mune। bhettuṃ na śakyate'rthasyaṃ gūḍhatvāt praśritasya ca॥ 1-1-118
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)
sarvajño'pi gaṇeśo yat-kṣaṇam āste vicārayan। tāvac cakāra vyāso'pi ślokān anyān bahūn api॥ 1-1-119
Even while the all-knowing Ganesha sat reflecting for a moment, during that time Vyāsa too composed many other verses. (1-1-119)
tasya vṛkṣasya vakṣyāmi śākhāpuṣpaphalodayam। svādumedhyarasopetamacchedyamamarairapi॥ 1-1-120
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)
pitrye pañcadaśa proktaṃ rakṣoyakṣe caturdaśa। ekaṃ śatasahasraṃ tu mānuṣeṣu pratiṣṭhitam॥ 1-1-123
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)
vaiśampāyana-viprarṣiḥ śrāvayāmāsa pārthivam। pārīkṣitaṃ mahātmānaṃ nāmnā tu janamejayam'॥ 1-1-125
Vaiśampāyana, the sage, recited (the story) to the king—the great-souled son of Parīkṣit, named Janamejaya. (1-1-125)
asmin tu mānuṣe loke vaiśampāyana uktavān। śiṣyo vyāsasya dharmātmā sarvavedavidāṃ varaḥ॥ 1-1-126
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)
ekaṁ śatasahasraṁ tu mayoktaṁ vai nibodhata॥ 1-1-127
But know that the one hundred thousand (verses) have indeed been spoken by me. (1-1-127)
yudhiṣṭhire dharmamayo mahādrumaḥ skandho'rjuno bhīmaseno'sya śākhāḥ। mādrīsutau puṣpaphale samṛddhe mūlaṃ kṛṣṇo brahma ca brāhmaṇāśca॥ 1-1-129
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)
pāṇḍur jitvā bahūn deśān yudhhā vikramaṇena ca. araṇye mṛgayāśīlo nyavasat sa janaḥ tathā॥ 1-1-130
Pāṇḍu, having conquered many lands by battle and valor, then dwelt in the forest, accustomed to hunting, just so. (1-1-130)
mṛgavyavāyanidhanātkṛcchrāṁ prāpa sa āpadam। janmaprabhṛti pārthānāṁ tatrācāravidhikramaḥ॥ 1-1-131
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)
tato dharmopaniṣadaṃ bhūtvā bhartuḥ priyā pṛthā। dharmānilendrāṃstābhiḥ sā''juhāva sutavāñchayā॥ 1-1-133
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)
mādryā tu saha saṅgamya ṛṣiśāpaprabhāvataḥ। mṛtaḥ pāṇḍurmahāpuṇye śataśṛṅge mahāgirau॥' 1-1-136
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)
vicitrāṇi ca vāsāṃsi prāvāra-āvaraṇāni ca। kambalājinaratnāni rāṅkavāstaraṇāni ca॥ 1-1-154
Variegated garments, cloaks and coverings, blankets, deer-skins, jewels, as well as bedspreads for mendicants. (1-1-154)
yadā' aśrauṣam jātuṣād veśmanas tān muktān pārthān pañca kuntyā sametān। yuktaṃ caiṣāṃ viduraṃ svārtha-siddhyai tadā nāśaṃse vijayāya saṃjaya॥ 1-1-174
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)
yadā'śrauṣaṃ draupadīṃ raṅgamadhye lakṣyaṃ bhittvā nirjitāmarjunena। śūrānpañcālānpāṇḍaveyāṃśca yuktāṃ-stadā nāśaṃse vijayāya saṃjaya॥ 1-1-175
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)
yadā'śrauṣaṁ māgadhānāṁ variṣṭhaṁ jarāsandhaṁ kṣvamadhye jvalantam। dorbhyāṁ hataṁ bhīmasenena gatvā tadā nāśaṁse vijayāya sañjaya॥ 1-1-176
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)
yadā'śrauṣaṁ digjaye pāṇḍuputrair vaśīkṛtān bhūmipālān prasahya। mahākratuṁ rājasūyaṁ kṛtaṁ ca tadā nāśaṁse vijayāya saṁjaya॥ 1-1-177
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)
yadā' aśrauṣam vāsasāṃ tatra rāśiṃ samākṣipat kitavo mandabuddhiḥ। duḥśāsano gatavān naivaṃ ca antaṃ tadā nā aśaṃse vijayāya saṃjaya॥ 1-1-179
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)
yadāśrauṣaṃ tridivasthaṃ dhanaṃjayaṃ śakrātsākṣāddivyam astraṃ yathāvat। adhīyānaṃ śaṃsitaṃ satyasaṃdhaṃ tadā nāśaṃse vijayāya saṃjaya॥ 1-1-185
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.
yadā'śrauṣam asurāṇāṃ vadhārthe kirīṭinaṃ yāntam amitrakarṣaṇam। kṛtārthaṃ cāpy āgataṃ śakralokāt tadā nāśaṃse vijayāya saṃjaya॥ 1-1-187
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)
yadā' aśrauṣaṃ tīrthayātrāpravṛttaṃ pāṇḍoḥ sutaṃ sahitaṃ lomaśena। bṛhadaśvād akṣahṛdayaṃ ca prāptaṃ tadā nāśaṃse vijayāya saṃjaya॥' 1-1-188
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)
yadā'śrauṣaṁ vaiśravaṇena sārdhaṁ samāgataṁ bhīmanyaṁś ca pārthān। tasmin deśe mānuṣāṇām agambye tadā nāśaṁsi vijayāya saṁjaya॥ 1-1-189
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)
yadā'śrauṣaṁ kīcakānāṁ variṣṭhaṁ niṣūditaṁ bhrātṛśatena sārdham। draupady-arthe bhīmasenena saṅkhye tadā nāśaṁse vijayāya sañjaya॥' 1-1-193
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.
yadā'śrauṣaṁ māmakānāṁ variṣṭhān-dhanaṁjayenaika-rathena bhagnān। virāṭa-rāṣṭre vasatā mahātmanā tadā nāśaṁse vijayāya sañjaya॥ 1-1-194
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)
yadā'śrauṣaṁ karṇa-duryodhanābhyāṁ buddhiṁ kṛtāṁ nigrahe keśavasya. taṁ cātmānaṁ bahudhā darśayānaṁ tadā nāśaṁse vijayāya saṁjaya॥ 1-1-200
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)
yadā'śrauṣaṃ bhīṣmam-atyantaśūraṃ hataṃ pārthenāhaveṣv-apradhṛṣyam। śikhaṇḍinaṃ purataḥ sthāpayitvā tadā nāśaṃse vijayāya saṃjaya॥ 1-1-208
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)
yadā' aśrauṣaṃ karṇam atyantaśūraṃ hataṃ pārthen āhaveṣv apradhṛṣyam। tasmin bhrātṛṇāṃ vigrahe devaguhye tadā nāśaṃse vijayāya saṃjaya॥ 1-1-229
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)
dhṛtarāṣṭro’pi tacchrutvā dhṛtimeva samāśrayat। diṣṭy-edaṃ āgatam iti matvā sa prājñasattamaḥ॥ 1-1-278
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)
lokānāṁ ca hitārthāya kāruṇyān munisattamaḥ। atro'panishadaṁ puṇyāṁ kṛṣṇadvaipāyano'bravīt॥ 1-1-279
For the welfare of all beings and out of compassion, the best of sages, Kṛṣṇadvaipāyana (Vyāsa), spoke the holy Upanishad here. (1-1-279)
kumbhaghoṇasaṃskaraṇe pāṭhāntaraślokāḥ
The variant reading verses in the Kumbhaghona edition.
tamāśramam anuprāpya naimiśāraṇya-vāsinaḥ। `uvāca tān ṛṣīn sarvān dhanyo vo'smy adya darśanāt 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)
tasya tadvacanaṁ śrutvā naimiśāraṇyavāsinaḥ। citrā śrotuṁ kathās tatra parivrustapasvinaḥ॥ 1-1-9
Having heard his words, the ascetic dwellers of Naimisha forest assembled there to listen to the various stories. (1-1-9)
nītiḥ bharatavaṃśasya vistāraś caiva sarvaśaḥ। itihāsāḥ sahavyākhyā vividhaśrutayo'pi ca॥ 1-1-63
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)
iha sarvamanukrāntamuktaṃ granthasya lakṣaṇam। 'saṃkṣepeṇetihāsasya tato vakṣyati vistaram॥' 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)
tato'nyebhyo'nurūpebhyaḥ śiṣyebhyaḥ pradadau prabhu ṣaṣṭiṃ śatasahasrāṇi cakārānyāṃ sa saṃhitām। triṃśacchatasahasraṃ ca devaloke pratiṣṭhitam॥ 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)
taddattopaniṣanmādrī cāśvināv ājuhāva ca. jātāḥ pārthās tataḥ sarve kuntiyā mādryāś ca mantrataḥ.' tāpasaiḥ saha saṁvṛddhā mātṛbhyāṁ parirakṣitāḥ॥ 1-1-134
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)
dvaipāyanaḥ keśavo droṇaputraṃ parasperanābhiśāpaiḥ śaśāpa। buddhvā cāhaṃ buddhihīno'dya sūta saṃtapye vai putrapautraiśca hīnaḥ॥ 1-1-240
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)
śocyā gāndhārī putrapautrairvihīnā tathā vadhvā pitṛbhirbhrātṛbhiśca। kṛtaṃ kāryaṃ duṣkaraṃ pāṇḍaveyaiḥ prāptaṃ rājyam asapatnaṃ punas taiḥ॥ 1-1-241
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)
gāvalgaṇir idaṃ dhīmān mahārthaṃ vākyam abravīt। 1-1-247
Gāvalgaṇi, the wise, spoke this greatly meaningful statement. (1-1-247)
yayātiṃ śubhakarmāṇaṃ devairyo yājitaḥ svayam। "caityayūpāṅkitā bhūmir yasyeyaṃ savanākarā॥ 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)
atītānāgatā bhāvā ye ca vartanti sāmpratam। tān kālanirmitān buddhvā na saṃjñāṃ hātum arhasi॥ 1-1-276
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)
vidvadbhiḥ kathyate loke purāṇe kavisattamaiḥ। bhāratādhyayanaṃ puṇyam api pādam adhīyataḥ। śraddadhānasya pūyante sarvapāpānyaśeṣataḥ॥ 1-1-280
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)
āraṇyakaṃ ca vedebhya oṣadhibhyo'mṛtaṃ yathā। hradānāmudadhiḥ śreṣṭho gaurvariṣṭhā catuṣpadām॥ 1-1-291
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)
purā kila suraiḥ sarvaiḥ sametya tulayā dhṛtam। caturbhyaḥ sarahasyebhyo vedebhyo hy adhikaṃ yadā॥ 1-1-298
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)
tadāprabhṛti loke'smin mahābhāratam ucyate। mahattve ca gurutve ca dhriyamāṇaṃ yato'dhikam॥ 1-1-299
From that time onward, in this world, it is called the Mahābhārata; because, being greater and weightier, it surpasses all others. (1-1-299)
em. en. datta-saṃskaraṇasya atirikta-aṃśāḥ
Additional sections of the M. N. Datt-edition.
evaṃ pṛṣṭo'bravītsamyagyathāvad raumaharṣaṇiḥ। vākyaṃ vacanasaṃpannasteṣāṃ ca caritāśrayam॥ 8॥
Thus, when asked, Raumaharṣaṇi, endowed with eloquent speech, gave a proper reply, fittingly relating a statement based upon their deeds. (8)
katham adhyāpayāni iha śiṣyān ity anvacintayat. tasya tat cintitam jñātvā ṛṣeḥ dvaipāyanasya ca॥ 56॥
He pondered again and again, "How should I teach the disciples here?" Understanding this thought of the sage Dvaipāyana, (56)
tatrājagāma bhagavān brahmā lokaguruḥ svayam। prītyarthaṃ tasya caiva arṣer lokānāṃ hitakāmyayā॥ 57॥
There, Brahmā, the venerable teacher of the worlds, himself came for the favor of that sage and for the welfare of the worlds. (57)
taṁ dṛṣṭvā vismito bhūtvā prāñjaliḥ praṇataḥ sthitaḥ। āsanaṁ kalpayāmāsa sarvair munigaṇair vṛtaḥ॥ 58॥
Seeing him, astonished and with hands joined in reverence, bowed and standing, he arranged a seat, surrounded by all the groups of sages. (58)
hiraṇyam arbhama āsīnaṃ tasmin tu paramāsane. parivṛtyāsanabhyāśe vāsaveyaḥ sthito'bhavat. 59
A golden child was seated on that excellent seat; but after turning around, the son of Vāsava stood near the seat. (59)
anujñāto'tha kṛṣṇas tu brahmaṇā parameṣṭhinā। niṣasādāsanābhyāśe prīyamāṇaḥ śucismitaḥ॥ 60॥
Then, when permitted by Brahmā, the supreme creator, Kṛṣṇa, being pleased and with a pure smile, sat down near the seat. (60)
uvāca sa mahāteja brahmāṇaṃ parameṣṭhinam। kṛtaṃ mayedaṃ bhagavankāvyaṃ paramapūjitam॥ 61॥
He of great splendor said to Brahmā, the supreme lord: 'O revered one, this poem composed by me is most highly esteemed.' (61)
brahmanvedarahasya ca yaccānyatsthāpitaṃ mayā। sāṅgopaniṣadāṃ caiva vedānāṃ vistarakriyā॥ 62॥
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)
itihāsapurāpānāmunmeṣaṃ nimiṣaṃ ca yat। bhūtaṃ bhavyaṃ bhaviṣyacca trividhaṃ kālasaṃjñitam॥ 63॥
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)
jarāmṛtyubhayavyādhibhāvābhāvaviniścayaḥ। vividhasya ca dharmasya hyāśramāṇāṃ ca lakṣaṇam॥ 64॥
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)
cāturvarṇyavidhānaṃ ca purāṇānāṃ ca kṛtsnaśaḥ। tapaso brahmacaryasya pṛthivyāścandrasūryayoḥ॥ 65॥
The arrangement of the four social classes, the complete Purāṇas, austerity, celibacy, the earth, as well as the moon and the sun. (65)
graha-nakṣatra-tārāṇāṃ pramāṇaṃ ca yugaiḥ saha। ṛco yajūṣi sāmāni vedādhyātmaṃ tathaiva ca॥ 66॥
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)
nyāyaśikṣā cikitsā ca dānaṃ pāśupataṃ tathā। hetunaiva samaṃ janma divyamānuṣasaṃjñitam॥ 67॥
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)
tīrthānāṁ caiva puṇyānāṁ deśānāṁ caiva kīrtanam। nadīnām parvatānāṁ ca vanānāṁ sāgarasya ca॥ 68॥
The praise of sacred fords and holy places, of regions, rivers, mountains, forests, and the ocean. (68)
purāṇāṃ caiva divyānāṃ kalpānāṃ yuddhakauśalam। vākyajātiviśeṣāś ca lokayātrākramaś ca yaḥ॥ 69॥
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)
yac cāpi sarvagaṃ vastu tac caiva pratipāditam। paraṃ na lekhakaḥ kaścid etasya bhuvi vidyate॥ 70॥
Even though the all-pervading reality has been set forth, there is no writer of it existing on earth. (70)
tapoviśiṣṭād api vai viśiṣṭān munisañcayāt। manye śreṣṭhataraṃ tvāṃ vai rahasyajñānavedanāt॥ 71॥
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)
janmaprabhṛti satyāṃ te vedmi gāṃ brahmavādinīm। tvayā ca kāvyam ity uktaṃ tasmāt kāvyaṃ bhaviṣyati॥ 72॥
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)
asya kāvyasya kavayo na samarthā viśeṣaṇe। viśeṣaṇe gṛhasthasya śeṣāstraya ivāśramāḥ॥ 73॥
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)
kāvyasya lekhanārthāya gaṇeśaḥ smaryatāṁ mune। evam ābhāṣya taṁ brahmā jagāma svaṁ niveśanam॥ 74॥
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)
tataḥ sasmāra herambaṃ vyāsaḥ satyavatīsutaḥ। smṛtamātro gaṇeśāno bhaktacintitapūrakāḥ॥ 75॥
Then Vyāsa, the son of Satyavatī, remembered Heramba. Simply upon being remembered, lord Gaṇeśa fulfills whatever is contemplated by his devotees. (75)
tatrājagāma vighneśo vedavyāso yataḥ sthitaḥ। pūjitaścopaviṣṭaśca vyāsenoktas tadā' nagha॥ 76॥
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)
lekhako bhāratasyāsya bhava tvaṃ gaṇanāyaka. mayaiva procyamānasya manasā kalpitasya ca॥ 77॥
Be the author of this Bhārata, you chief of the group, of what is being recited by me and conceived in the mind. (77)
śrutvaitat prāha vighneśo yadi me lekhanī kṣaṇam। likhato nāvatiṣṭheta tadā syāṃ lekhako hy aham॥ 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)
vyāso'pyuvāca taṃ devam abuddhvā mā likha kvacit। om ity uktvā gaṇeśo'pi babhūva kila lekhakaḥ॥ 79॥
Vyāsa, not realizing it was the deity, said to him, "Do not write anywhere." After saying "om," Gaṇeśa indeed became the scribe. (79)
granthagranthiṃ tadā cakre munirgūḍhaṃ kutūhalāt। yasminpratijñayā prāha munirdvaipāyanastvidam॥ 80॥
Then the sage, out of curiosity, made the hidden knot of composition, in which the sage Dvaipāyana spoke this with a vow. (80)
aṣṭau ślokasahasrāṇi aṣṭau ślokaśatāni ca। ahaṃ vedmi śuko vetti saṃjayo vetti vā na vā॥ 81॥
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)
tacchlokakūṭamadyāpi grathitaṃ sudṛḍhaṃ mune। bhettuṃ na śakyate'rthasyaṃ gūḍhatvātpraśritasya ca॥ 82॥
O sage, even today that śloka-enigma remains firmly knotted, and the meaning cannot be penetrated because of its secrecy and depth. (82)
sarvajño’pi gaṇeśo yatkṣaṇam āste vicārayan। tāvac cakāra vyāso’pi ślokān anyān bahūn api॥ 83॥
Although Gaṇeśa is all-knowing, as he paused to reflect for that moment, Vyāsa meanwhile composed many other verses as well. (83)
ajñānatimirāndhasya lokasya tu viceṣṭataḥ। jñānāñjanaśalākābhirnetronmīlanakārakam॥ 84॥
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)
dharmārthakāmamokṣārthaiḥ samāsavyāsakīrtanaiḥ। tvayā bhāratasūryeṇa nṛṇāṃ vinihataṃ tamaḥ॥ 85॥
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)
purāṇapūrṇacandreṇa śrutijyotsnāḥ prakāśitāḥ। nṛbuddhikairavāṇāṃ ca kṛtam etat prakāśanam॥ 86॥
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)
itihāsapradīpena mohāvaraṇaghātinā। lokagarbhagṛhaṃ kṛtsnaṃ yathāvatsaṃprakāśitam॥ 87॥
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)
saṅgrahādhyāyabījo vai paulomāstīkamūlavān। sambhavaskandhavis tāraḥ sabhāparvaviṭaṅkavān॥ 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)
āraṇya-parva-rūpāḍhyo virāṭa-udyoga-sāravān। bhīṣma-parva-mahāśākho droṇa-parva-palāśavān॥ 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)
karṇaparvasitaiḥ puṣpaiḥ śalyaparvasugandhibhiḥ। strīparvaiṣīkaviśrāmaḥ śāntiparvamahāphalaḥ॥ 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)
aśvamedhāmṛtasastvāśramasthānasaṃśrayaḥ। mausalaśrutisaṃkṣepaḥ śiṣṭadvijaniṣevitaḥ॥ 91॥
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)
sarveṣāṁ kavimukhyānām upajīvyō bhaviṣyati। parjanya iva bhūtānām akṣayaḥ bhāradrumaḥ॥ 92॥
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)
tasya vṛkṣasya vakṣyāmi śāśvatpuṣpaphalodayam। svādumedhyarasopetamacchedyamamarairapi॥ 93॥
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)
triṃśac-chata-sahasraṃ ca deva-loke pratiṣṭhitam। pitrye pañcadaśa proktaṃ gandharveṣu caturdaśaḥ॥ 105॥
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)
yudhiṣṭhiro dharmamayo mahādrumaḥ skandho'rjuno bhīmaseno'sya śākhāḥ। mādrīsutau puṣpaphale samṛddhe mūlaṁ kṛṣṇo brahma ca brāhmaṇāśca॥ 109॥
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)
pāṇḍur jitvā bahūn deśān buddhyā vikramaṇena ca। araṇye mṛgayāśīlo nyavasan munibhiḥ saha॥ 110॥
Pāṇḍu, after conquering many lands with his intellect and valor, lived in the forest with the sages, enjoying the pursuit of hunting. (110)
mṛgavyavāyanidhanātkṛcchrāṃ prāpa sa āpadam। janmaprabhṛti pārthānāṃ tatrācāravidhikramaḥ॥ 111॥
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)
vicitrāṇi ca vāsāṃsi prāvārāvaraṇāni ca. kambalājinaratnāni rāṅkavāstaraṇāni ca॥ 131॥
There were variegated garments, outer wraps and coverings, blankets, skins, jewels, and even coverings for the poor. (131)
yadā'śrauṣaṁ jātuṣād veśmanas tān muktān pārthān pañca kuntyā sametān। yuktaṁ caiṣāṁ viduraṁ svārtha-siddhyai tadā nāśaṁse vijayāya sañjaya॥ 151॥
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)
yadā'śrauṣaṃ draupadīṃ raṅgamadhye lakṣyaṃ bhittvā nirjitāmarjunena। śūrānpāñcālānpāṇḍaveyāṃśca yuktāṃstadā nāśaṃse vijayāya saṃjaya॥ 152॥
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)
yadā'śrauṣaṁ māgadhānāṁ variṣṭhaṁ jarāsandhaṁ kṣvadhye jvalantam। dorbhyāṁ hataṁ bhīmasenena gatvā tadā nāśaṁse vijayāya saṁjaya॥ 153॥
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)
yadā'śrauṣaṁ digjaye pāṇḍuputrair vaśīkṛtān bhūmipālān prasahya। mahākratuṁ rājasūyaṁ kṛtaṁ ca tadā nāśaṁse vijayāya sañjaya॥ 154॥
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)
yadā'śrauṣaṃ vāsasāṃ tatra rāśiṃ samākṣipatkitavo mandabuddhiḥ। duḥśāsano gatavānnaivaṃ cāntaṃ tadā nāśaṃse vijayāya saṃjaya॥ 156॥
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)
yadā'śroṣaṁ kālakeyās tataste paulomāno varadānāc ca dṛptāḥ। devair ajeyā nirjitāś cārjunena tadā nāśaṁse vijayāya sañjaya॥ 162॥
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)
yadā'śrauṣam asurāṇāṃ vadhārthe kirīṭinaṃ yāntam amitrakarśanam। kṛtārthaṃ cāpy āgataṃ śakralokāt tadā nāśaṃse vijayāya saṃjaya॥ 163॥
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)
yadā'śrauṣaṃ na vidur-māmakās-tān pracchanna-rūpān-vasataḥ pāṇḍaveyān। virāṭa-rāṣṭre saha kṛṣṇayā ca tadā nāśaṃse vijayāya saṃjaya॥ 167॥
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)
yadā'śrauṣaṃ lokahitāya kṛṣṇaṃ śamārthinam-upayātaṃ kurūṇām। śamaṃ kurvāṇam-akṛtārthaṃ ca yātaṃ tadā nāśaṃse vijayāya saṃjaya॥ 173॥
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)
yadā'śrauṣaṁ cāpageyena saṅkhye svayaṁ mṛtyuṁ vihitaṁ dhārmikeṇa। tac cākārṣuḥ pāṇḍaveyāḥ prahṛṣṭās tadā nāśaṁse vijayāya sañjaya॥ 181॥
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)
yadā'śrauṣaṃ bhīmasenena pītaṃ raktaṃ bhrāturyudhi duḥśāsanasya। nivāritaṃ nānyatamena bhīmaṃ tadā nāśaṃse vijayāya saṃjaya॥ 202॥
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)
ityevaṃ putraśokārtaṃ dhṛtarāṣṭraṃ janeśvaram। āśvāsya svastham akarot sūto gāvalgaṇis tadā॥ 250॥
Having thus consoled Dhritarashtra, the lord of men, who was afflicted with grief for his son, the charioteer Gāvalgaṇi then made him composed. (250)
em. en. datta-saṃskaraṇasya pāṭhabhedāḥ
Textual variants in the M. N. Datta edition.
parāśarātmajo vidvān brahmarṣiḥ saṃśitavrataḥ। tadākhyānavariṣṭhaṃ sa kṛtvā dvaipāyanaḥ prabhuḥ॥ 55॥
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)
kṣattuḥ prajñāṁ dhṛtiṁ kuntyāḥ samyag dvaipāyano 'bravīt। vāsudevasya māhātmyaṁ pāṇḍavānāṁ ca satyatām। durvṛttaṁ dhārtarāṣṭrāṇām uktavān bhagavān ṛṣiḥ। idaṁ śatasahasraṁ tu ślokānāṁ puṇyakarmaṇām॥ 100॥
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)
upākhyānaiḥ saha jñeyam ādyaṃ bhāratam uttamam। caturviṃśati-sāhasrīṃ cakre bhārata-saṃhitām॥ 101॥
The first and best Mahābhārata, to be understood together with subsidiary stories, was compiled as the Bhārata collection of twenty-four thousand verses. (101)
tato'nyebhyo'nurūpebhyaḥ śiṣyebhyaḥ pradadau vibhuḥ। ṣaṣṭiṃ śatasahasrāṇi cakārānyāṃ sa saṃhitām॥ 104॥
Then the lord gave to other suitable disciples; he made another Saṃhitā sixty times a hundred thousand in extent. (104)
ekaṃ śatasahasraṃ tu mānuṣeṣu pratiṣṭhitam। nārado'śrāvayaddevānasito devalaḥ pitr̥̄n॥ 106॥
One hundred thousand are established among men; Nārada recited it to the gods, and Asita and Devala to the ancestors. (106)
gandharvayakṣarakṣāṃsi śrāvayāmāsa vai śukaḥ। asmiṃstu mānuṣe loke vaiśampāyana uktavān। śiṣyo vyāsasya dharmātmā sarvavedavidāṃ varaḥ। ekaṃ śatasahasraṃ tu mayoktaṃ vai nibodhata॥ 107॥
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)
taṃ tathā vāadinaṃ dīnaṃ vilapantaṃ mahīpatim। niḥśvasantaṃ yathā nāgaṃ muhyamānaṃ punaḥ punaḥ॥ 219॥
Beholding him thus speaking, distressed and lamenting, the king, sighing like a serpent and repeatedly bewildered. (219)
rāmaṁ dāśarathiṁ caiva śaśabinduṁ bhagīratham। kṛtavīryaṁ mahābhāgaṁ tathaiva janamejayam॥ 226॥
Rama, son of Dasharatha, as well as Shashabindu, Bhagiratha, Kritavirya the greatly blessed, and likewise Janamejaya. (226)
āraṇyakaṃ ca vedeibhya oṣadhibhyo'mṛtaṃ yathā। hradānām udadhiḥ śreṣṭho gaur variṣṭhā catuṣpadām॥ 263॥
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)
purā kila suraiḥ sarvaiḥ sametya tulayā dhṛtam। caturbhyaḥ sarahasyebhyo vedebhyo hyadhikaṃ yadā॥ 270॥
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)
tadāprabhṛti loke'smin mahābhāratam ucyate। mahattve ca gurutve ca dhriyamāṇaṃ yato'dhikam॥ 270॥
From that time onwards, in this world, it is called the Mahābhārata, because it is considered greater in magnitude and weightiness. (270)
